AN  EXPOSITION 


OF  THB 


EPISTLE  TO  THE  ROMx\NS, 


IN  THE  FOKM  OF 


QUESTIONS  AND  ANSWERS, 


DESIQNED  FOR 


SUNDAY  SCHOOLS  AND  BIBLE  CLASSES. 
By  J.  J.  JANEWAY,  D.  D. 


&.T33 
1847 


1  PHILADELPHIA . 

IAN  BOARD  OF  PUBLICATION. 
265  CHESTNUT  STREET. 


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AN   EXPOSITION 

OF  THE 

EPISTLE  TO  THE  KOMANS, 

IS    THE    FOUM    OP 

QUESTIONS  AND   ANSWERS. 

SESIGIfEI)    FOR 

8ABBATH    SCHOOLS,    BIBLE   CLASSES,    ASSOCIATIONS, 
AND    COUNTRY    CONGREGATIONS. 


BY  J.  J.  JANE  WAY,  D.D. 


PHILADELPHIA : 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 


Entered  according  to  Act  of  Congress,  in  the  year 
1842, 

BY    A.    W.    MITCHELL, 

in  the  Office  of  the  Clerk  of  the  District  Court  for 
the  Eastern  District  of  Pennsylvania. 


stereotyped  by 

S.  DOUGLAS  WYETH,  No.  7  Pear  St. 

Philadelphia. 

Printed  by 
WM.  S.  MARTIEN. 


PKEFACE. 


This  little  work  is  designed  for  the  use  of  Bible 
Classes  and  their  Teachers.  It  is  hoped,  too,  that 
it  may  be  used  in  the  higher  classes  of  Sabbath 
Schools. 

The  manner  in  which  this  book  is  to  be  used  is 
this:  the  pupil  will  study  the  answers,  and,  when 
he  recites  to  his  teacher,  he  will  lay  aside  his 
book,  open  the  New  Testament,  and  look  at  the 
verse  to  which  the  question  refers.  The  teacher, 
in  asking  a  question,  will  always  mention  the  verse 
on  which  it  is  founded,  which  he  will  find  marked 
at  the  end  of  the  question.  The  portions  to  be  as- 
signed to  Bible  Classes  for  a  lesson,  must  be  deter- 
mined by  a  regard  to  the  age  and  capacity  of  the 
members. 

It  has  been  the  Author's  aim,  to  render  the  ex- 
position plain,  clear,  and  familiar;  so  as  to  bring 
it  down  to  a  level  with  the  youthful  mind,  for 
whose  benefit  it  is  designed.  Such  being  the  de- 
sign, it  would  have  been  improper  to  go  into  any 
deep  and  laboured  critical  discussions.  Yet  he  has 
endeavoured  to  give  not  only  the  true  meaning, 
but  the  force  of  the  inspired  writing. 

The  Author  is  impressed  with  a  conviction  of 
the  importance  of  leading  the  youth  of  our  churches 
to  an  acquaintance  with  the  doctrines  and  practi- 
cal instructions  contained  in  the  epistles,  written 
by  the  Apostles  of  Jesus  Christ  our  Saviour.  The 
study  of  Scriptural  history  and  biography,  is  cer- 

3 


4  PREFACE. 

tainly  interesting  and  instructive  to  them ;  for  it 
stores  their  minds  with  many  valuable  facts,  brings 
them  to  a  knowledge  of  the  great  principles  of  the 
Divine  government,  and  serves  to  impress  them 
with  a  belief  that  God  has  much  to  do  with  the 
affairs  of  nations,  and  the  concerns  of  individuals. 
But  this  should  be  regarded  as  preparatory  to  the 
study  of  the  inspired  epistles,  which  unfold  the 
mysteries  of  redeeming  love,  and  teach  so  plainly 
the  great  articles  of  our  faith,  and  the  various 
duties  of  the  Christian  life. 

The  Author  would  suggest,  that  this  exposition, 
might  be  profitably  used  by  associations,  larger  or 
smaller,  for  mutual  instruction ;  who  might  all 
study  it,  and  appoint  one  of  their  number  to  pro- 
pose the  questions :  and  by  country  congregations ^ 
who  may  be  willing  to  study  these  sacred  writings, 
with  the  assistance  of  their  pastor,  who  should 
preside  in  their  meetings,  whether  held  for  the 
purpose  on  the  Sabbath  afternoon,  or  on  a  week 
day. 

He  would  further  suggest,  that  this  exposition 
might  be  profitably  used  by  parents  who  are  de- 
sirous of  bringing  their  children  to  an  acquaint- 
ance with  the  great  doctrines  and  duties  of  our 
holy  religion. 

And,  finally,  he  takes  the  liberty  to  suggest,  that 
it  may  be  useful  to  any  who  have  not  carefully 
studied  the  inspired  writings  of  the  apostles  of 
Jesus  Christ.  In  the  catechetical  mode  of  instruc- 
tion there  is  something  interesting.  By  questions 
properly  proposed,  the  attention  is  directed  to  the 
difficulty  to  be  removed,  or  to  the  point  on  which 
the  true  interpretation  turns;  and  the  mind  being 
aroused,  is  prepared  to  receive  the  answer  that 
removes  the  difiiculty,  or  furnishes  the  true  in- 
terpretation of  the  passage.  By  studying  a  cate- 
chetical exposition,  a  person  will  obtain  a  correct 


PREFACE.  5 

knowledge  of  the  inspired  epistles  with  more  ease, 
than  by  studying  an  exposition  written  in  a  differ- 
ent form. 

In  these  views  the  Author  is  confirmed  by  what 
"The  Biblical  Repertory  and  Princeton  Review" 
has  said,  in  the  notice  taken  of  his  exposition  of 
the  Acts  of  the  Apostles,  Part  I.  "The  catecheti- 
cal method,  adopted  by  Dr.  Janeway,  has  great 
advantages.  It  presents  in  a  definite  form  the 
points  to  be  explained,  and  gives  the  explanation 
in  the  form  adapted  to  the  difiiculty.  It  serves 
also  to  arrest  and  fix  the  attention  on  the  doctrines 
and  contents  of  the  Scripture,  and  to  bring  them 
intelligibly  before  the  mind.  We  hope  the  vene- 
rable Author  may  be  able  to  prosecute  his  plan, 
and  give  the  Church  such  an  exposition  of  the 
whole  of  the  New  Testament." 

New  Brunswick,  May,  1847. 


a2 


QUESTIONS  AND  ANSWERS 


OIT    THE 


EPISTLE   TO  THE   ROMANS 


LESSON    I. 


ROMANS    I. 


Question  1.   Who  were  the  Romans? 

AxswER.  The  citizens  of  Rome. 

Q.  2.  What  was  Rome  at  the  time  iJi  which  this 
Epistle  was  written  ? 

A.  It  was  very  large  and  populous,  exceedingly 
wealthy  and  luxurious,  and,  in  a  word,  the  metro- 
polis of  the  world. 

Q.  3.  By  whom  was  this  Epistle  written  ? 

A.  By  the  Apostle  Paul. 

Q.  4.   Who  was  Paul? 

A.  He  was  a  Jew  by  birth.  See  Phil.  iii.  5. 
He  was  born  in  Tarsus,  a  city  of  Cilicia,  in  Asia 
Minor,  and  was,  in  consequence  of  the  privileges 
granted  to  this  city,  born  a  Roman  citizen.  Acts 
xxi.  39  ;  xxii.  25—28. 

His  original  name  was  Saul.  A  part  of  his  edu- 
cation he  received  in  his  native  city,  but  the  prin- 
cipal part  was  obtained  at  Jerusalem ;  where  he 
was  instructed  by  the  celebrated  Jewish  doctor, 
Gamaliel,  made  rapid  progress  in  the  Jews'  reli- 
gion, and  became  distinguished  for  his  great  attain- 
ments. 

7 


8  QUESTIONS  [chap.    I. 

Q.  5.  How  was  Saul  at  first  affected  towards  the 
gospel? 

A.  Bein!?  exceeding  zealous  for  the  Jewish  re- 
ligion, and  believing  that  the  success  of  the  gospel 
would  overturn  it,  he,  with  furious  zeal,  set  him- 
self in  opposition  to  the  gospel ;  and,  with  the 
sanction  of  the  Jewish  rulers,  commenced  against 
the  disciples  of  our  Lord  a  bitter  and  destructive 
persecution.     Acts  viii.  1 — 3. 

Q.  6.  How  did  Saul  become  a  friend  to  Christi" 
unity  ? 

A.  The  Saviour  appeared  to  him,  while  he  was 
going  to  Damascus  to  carry  on  his  persecuting 
plans  against  his  disciples  in  that  foreign  city. 
Thus  he  became  convinced  that  he  was  fighting 
against  the  Lord  of  glory  and  Saviour  of  the  world ; 
and  receiving  grace  from  that  compassionate  Re- 
deemer, whom  he  was  persecuting  in  his  followers, 
he  repented  and  believed.  Commissioned  for  the 
purpose,  he  immediately  began  to  preach  the  faith 
which  he  had  opposed,  and  to  build  up  that  cause 
which  he  had,  with  so  much  zeal  and  ability, 
laboured  to  overthrow.     Acts  xix.  1 — 28. 

Q.  7.  By  whom  was  the  Church  at  Rome  founded  ? 

A.  It  is  uncertain  by  whom  the  gospel  was  first 
preached  at  Rome,  and  who  first  collected  converts 
there  into  a  church.  At  the  time  when  Paul  wrote 
this  epistle,  the  church  in  this  great  city  was  large 
and  flourishing. 

Q.  8.  What  is  contained  in  the  first  eighteen 
vci'ses  ? 

A.  The  introduction  and  statement  of  the  subject 
of  the  epistle. 

Q.  9.  What  does  Paul  say  of  himself  in  the  in- 
troduciion  ? 

A.  He  asserts  his  official  character;  styling 
himself  a  servant  and  an  Apostle  of  Jesus  Christ. 

Q.  10.   Whcd  xous  an  Apostle? 


LESS.    I.]  ON    ROMANS.  9 

A.  One  commissioned  immediately  by  Christ  to 

S reach  the  gospel,  inspired  with  the  knowledge  of 
is  will  by  the  Holy  Spirit,  and  armed  with  the 
power  of  working  miracles.  It  was  essential  to  an 
Apostle  to  have  seen  Jesus  Christ,  that  he  might 
be  an  eye-witness  of  his  resurrection.  1  Cor.  ix.  1. 

Q.  11.  Had  Paul  all  these  requisites  to  the  Apos- 
ileship  ? 

A.  He  had.  See  1  Cor.  xv.  8 — 10;  Acts  xxvi. 
15—18;  Rom.  XV.  15—21. 

Q.  12.   What  was  the  special  work  of  an  Apostle  ? 

A.  The  special  work  of  an  Apostle  was  to  preach 
the  gospel.  1  Cor.  i.  17. 

Q.  13.  75  it  nut  the  special  work  of  all  ministers  to 
preach  the  gospel  ? 

A.  It  is. 

Q.  14.  Hmv  then  were  the  Apostles  superior  to 
ordinary  ministers  ? 

A.  The  Apostles  were  inspired  men,  invested 
with  extraordinary  authority,  and  enriched  with 
extraordinary  gifts. 

Q.  15.  Was  the  gospel  wholly  unknown  to  the 
ancient  Church? 

A.  The  gospel  has  been  clearly  and  fully  re- 
vealed under  the  Christian  dispensation ;  but  in  its 
elements,  it  was  known  to  the  church  of  God  from 
the  beginning. 

The  first  promise  given  to  our  fallen  parents 
in  Paradise  was  the  gospel  in  substance;  which, 
by  subsequent  promises  and  predictions,  by  vari- 
ous types,  ceremonies,  and  institutions,  was  ex- 
plained and  unfolded  more  and  more,  till  the  ar- 
rival of  the  appointed  time,  when  it  was  fully  de- 
veloped. 

Q.  16.   Who  is  the  great  theme  of  the  gospel? 

A.  The  Son  of  God,  Jesus  Christ  our  Lord. 

Q.  17.  What  does  Paul  say  of  him  in  verses  3 


10  QUESTIONS  [chap.    I. 

A.  Paul  affirms  that  Jesus  Christ  was  both  God 
and  man  in  one  person  :  for  he  tells  us  that  he  was 
made  or  born  of  the  seed  of  David,  "according  to 
the  flesh,"  that  is,  his  human  nature ;  and  that  he 
was  declared  to  be  the  Son  of  God  with  power, 
"  according  to  the  spirit  of  holiness,  by  the  resur- 
rection from  the  dead" 

Q.  18.  Did  Jesus  Christ  become  the  Son  of  God  hy 
office,  or  by  his  resurrection  ? 

A.  Jesus  Christ  was  the  Son  of  God  before  his 
resurrection,  and  before  his  birth.  He  was  God's 
own  Son,  his  Son  in  a  sense  in  which  the  appella- 
tion was  never  given  to  any  creature.  See  Rom. 
viii.  32 ;  Heb.  i.  5 — 9. 

Q.  19.  How  did  his  resurrection  from  the  dead 
declare  or  prove  Jesus  Christ  to  be  the  So7i  of  God  ? 

A.  He  had  rested  his  claims  as  Messiah  and  as 
the  Son  of  God,  upon  his  resurrection  from  the 
dead.  If  he  had  not  been  what  he  affirmed  him- 
self to  be,  he  would  not  have  risen  from  the  dead, 
nor  would  God  have  raised  him ;  but  as  he  actually 
did  rise  from  the  dead  on  the  third  day  according 
to  his  own  prediction,  it  is  certain  that  he  was 
what  he  claimed  to  be,  the  Son  of  God,  equal  to 
his  Father.     See  John  ii.  18 — 22. 

Q.  20.   WJiy  did  Paul  preach  the  gospel  P  verse  5. 

A.  To  reduce  sinners  to  obedience  to  the  faith, 
ind  to  save  them. 

Q.  21.  What  is  the  field  in  which  the  gospel  is  to 
^e  preached  P  v.  5. 

A.  The  field  is  the  world ;  it  is  to  be  preached 
'among  all  nations." 

Q.  22.  Who  commissioned  Paul  as  an  Apostle,  and 
gave  him  grace  suited  to  his  work  and^  office  P  v.  5. 

A.  The  Lord  Jesus  Christ. 

Q.  23.  For  whose  honour  is  the  gospel  preached  ? 
V.  5. 

A.  The  gospel  is  preached  for  the  honour  of 


LESS.    II.]  ON    ROMANS.  11 

Jesus  Christ,  to  declare  his  name  in  all  the  world, 
and  to  make  known  the  unsearchable  riches  of  his 
love  and  grace  to  all  nations. 

Q.  24.  How  does  Paul  salute  the  Roman  Chrts' 
tiaiis  ?  V.  7. 

A.  As  "the  called  of  Jesus  Christ;"  as  "beloved 
in  the  Lord;"  and  as  "saints." 

Q.  25.  For  what  does  he  pray  ?  v.  7. 

A.  For  "  grace"  to  them,  and  "  peace  from  God 
our  Father,  and  the  Lord  Jesus  Christ." 

Q.  26.  For  what  did  he  give  thanks  ?  v.  8. 

A.  That  their  "faith"  was  "spoken  of  through- 
out the  whole  world." 

Q.  27.  Why  was  the  faith  of  the  Roman  Chris- 
tians so  extensively  known  ? 

A.  It  may  have  resulted  from  two  causes:  the 
vigorous  character  of  their  faith,  and  the  place  o! 
their  residence. 

Q.  28.  What  is  important  in  the  character  of 
Christians  who  reside  in  large  cities  P 

A.  It  is  important  to  the  interests  of  religion, 
that  they  should  be  decided  in  their  character,  holy 
and  exemplary;  because  their  influence  will  be 
extensively  fell  through  the  country. 

Q.  29.  How  did  Paul  show  his  love  to  the  Roman 
Christians  ?  verses  9 — 11. 

A.  By  his  continual  prayers  for  them,  and  by 
his  longing  desires  to  see  them. 


LESSON  n. 

Q.  1.  What  did  Paul  wish  to  impart  to  the  Ro- 
mans? V.  11. 

A.  "Some  spiritual  gift,"  that  they  "might  be 
established." 

Q.  2.  Did  he  mean  miraculous  gifts  ? 


12  QUESTIONS  [chap.    I. 

A.  It  IS  probable  that  he  did. 

Q.  3.  How  was  the  Apostle  guided  in  regard  to  the 
places  of  his  labours  ? 

A.  By  Divine  intimations. 

Q.  4.  How  were  they  given  ? 

A.  In  various  ways.  See  v.  13.  Acts  x.  9 — 20; 
Xiii.  2—4;  xvi.  6,  9,  10. 

Q.  5.  To  wliom  does  Paul  say  he  was  a  debtor? 
V.  14. 

A.  "Both  to  the  Greeks  and  to  the  Barbarians; 
both  to  the  wise  and  to  the  unwise :"  that  is  to  men 
of  all  classes  and  of  all  nations. 

Q.  6.  How  many  reasons  does  Paul  assign  for  not 
being  ashamed  of  the  gospel  ?  verses  16 — 18. 

A.  He  assigns  three  reasons. 

Q.  7.   What  is  his  first? 

A.  His  first  reason  is  the  efficacy  of  the  gospel. 

Q.  8.  Is  the  gospel  efficient  in  itself? 

A.  The  gospel  derives  all  its  efficiency  from  the 
grace  of  God,  which  accompanies  it,  and  renders  it 
effectual  to  the  salvation  of  sinners.  On  this  ac- 
count it  is  denominated  "the  power  of  God."  See 
1  Cor.  iii.  5—7. 

Q.  9.   What  is  the  second  reason  ? 

A.  The  second  reason  assigned  by  Paul,  is  this, 
that  the  gospel  reveals  the  righteousness  of  God  by 
which  sinners  are  justified. 

Q.  10.  What  is  meant  by  the  righteousness  of  God 
in  V.  171 

A.  Not  his  attribute  of  justice ;  but  the  right- 
eousness which  he  has  provided  for  justifying  those 
who  believe. 

Q.  11.  Why  do  you  conclude  this  to  be  the  signifi- 
cation of  the  phrase  ? 

A.  This  righteousness  is  manifestly  the  great 
subject  of  this  epistle ;  and  as  Paul  is  here  intro- 
ducing his  subject,  it  appears  necessary  to  assign 
this  meaning  to  the  phrase :  a  meaning  which  is 


LESS.    II.]  ON   ROMANS.  13 

evidently  demanded  by  the  same  phrase  in  ch.  iii. 
2],  22. 

Besides,  it  is  described  in  the  verse  under  con- 
sideration, as  that  righteousness  which  is  espe- 
cially revealed  in  the  gospel  as  the  great  object  of 
faith.  Moreover,  this  signification  renders  appro- 
priate the  Apostle's  quotation  from  the  Old  Tes- 
tament in  illustration  of  it:  "  the  just  shall  live  by 
faith." 

Q.  12.   Why  is  it  called  the  righteousness  of  God? 

A.  It  is  so  called,  because  it  was  provided  by 
God  ;  because  it  was  wrought  out  by  his  Son,  who 
is  God ;  because  it  is  offered  in  the  gospel  by  God 
to  sinners;  and  because  believers  are  accepted  by 
God  on  account  of  this  righteousness. 

Q.  13.  What  is  the  meaning  of  the  phrase,  ^^  from 
faith  to  faith  r' 

A.  The  meaning  appears  to  be  this :  this  right- 
eousness is  revealed  in  the  gospel,  but  it  is  seen 
only  by  those  who  have  the  eye  of  faith  to  see  it; 
and  as  it  is  discovered  and  apprehended  by  faith, 
so  every  new  and  vigorous  look  of  faith  towards 
it,  presents  it  to  our  view  with  additional  clearness 
and  brightness.  Thus  it  is  revealed  from  one  act 
of  faith  to  another. 

Q.  14,  From  what  part  of  the  Old  Testament  is  the 
quotation  in  v.  17  taken  ? 

A.  It  is  taken  from  Habakkuk  ii.  4 ;  and  well 
illustrates  the  subject. 

Q.  1 5.  What  is  the  literal  translation  of  the  quota- 
tion both  in  the  Greek  and  in  the  Hebrew  ? 

A.  "The  just  by  faith,  shall  live." 

Q.  1 6.  What  is  the  third  reason  why  Paul  was  not 
ashamed  of  the  gospel  ?  v.  18. 

A.  Paul's  third  reason  for  not  being  ashamed  of 
the  gospel  was,  the  deplorable  state  of  mankind, 
showing  the  necessity  of  the  gospel. 

Q.  17.  How  is  the  wrath  of  God  revealed  from 

B 


14  QUESTIONS  [chap.    I. 

heaven  against  all  ungodliness  and  unrighteousness 
of  men? 

A.  It  is  revealed  in  their  consciences ;  in  the 
visitation  of  Divine  providence ;  by  sickness,  famine, 
pestilence,  wars,  fires,  earthquakes,  inundations, 
and  death;  and  still  more  clearly  in  his  word: 
"Cursed  is  everyone  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to 
do  them." 

Q.  18.  What  is  meant  by  "  ungodliness^^  and  "  un- 
righteousness  ?^^  v.  18. 

A.  Ungodliness  applies  to  all  offences  against 
the  first  table  of  the  law,  which  prescribes  the  du- 
ties which  more  immediately  relate  to  God;  and 
unrighteousness  applies  to  offences  against  the 
second  table,  which  prescribes  the  duties  we  owe 
to  men. 

Q.  19.  How  are  we  to  understand  the  clause  in  v. 
18,  "  who  hold  the  truth  in  unrighteousness  ?" 

A.  Religious  truth  must  be  disclosed,  avowed, 
and  practised.  Every  one,  therefore,  who  knows 
the  truth,  but  acts  contrary  to  it,  or  does  not  prac- 
tise it,  or  conceals  it,  violates  duty,  and  may  be 
charged  with  holding  the  truth  in  unrighteousness. 

Q.  20.  Who  among  the  heathen  were  especially 
guilty  of  this  offence  ? 

A.  Philosophers,  statesmen,  and  priests. 

Q.  21.  Whicli  of  the  three  reasons  assigned  by  the 
Apostle,  for  not  being  ashamed  of  the  gospel,  does  he 
first  illustrate  and  establish  P 

A.  He  begins  with  the  last. 

This  he  discusses  from  v.  19  of  this  chap,  to  v. 
20  of  the  third  ;  he  then  takes  up  the  illustration  of 
his  second  reason  from  v.  20,  chap.  3,  and  pursues 
it  to  the  end  of  the  next  chapter.  Finally  he  illus- 
trates and  establishes  his  first  reason,  that  the  gos- 
pel is  the  power  of  God  to  the  salvation  of  every 
one  that  believeth. 


XESS.    III.]  ON    KOMA^S.  15 

In  other  words,  the  Apostle  first  describes  the 
deplorable  state  of  mankind,  and  thus  evinces  the 
necessity  of  the  gospel.  Having  proved  the  im- 
possibility of  any  man,  Jew  or  Gentile,  being  justi-' 
fied  by  his  own  works,  he  unfolds  the  method  of 
justification,  through  the  righteousness  of  the  Lord 
Jesus  Christ,  revealed  in  the  gospel,  and  received 
by  faith.  He  then  discusses  the  power  of  the  gos- 
pel, in  saving  sinners,  by  exhibiting  the  benefits 
which  flow  from  this  wonderful  method  of  justify- 
ing believing  sinners,  by  the  perfect  righteousness 
of  Jesus  Christ.* 


LESSON  m. 

Q.  1.  What  may  he  known  of  God?  v.  20. 

A.  "  His  eternal  power  and  Godhead." 

Q.  2.  What  is  meant  by  his  eternal  power  and 
Godhead? 

A.  The  existence  and  perfections  of  God. 

Q.  3.   Can  these  he  seen  with  our  bodily  eye  ? 

A.  No ;  with  the  bodily  eye  we  can  only  see  ex- 
ternal objects.  The  existence  and  perfections  of 
God  are  his  "  invisible  things,"  which  can  be  "  clearly 
seen"  only  with  the  mental  eye. 

Q.  4.  How  long  have  these  invisible  things  been 
clearly  seen  by  men  ?  v.  20. 

A.  From  the  creation  of  the  world. 

Q.  5.  How  has  God  showed  them  to  men  ? 

A.  By  his  works  of  creation  and  providence. 

*  It  will  be  observed,  that  the  Apostle,  in  stating  his  rea- 
sons for  not  being  ashamed  of  the  gospel,  pursues  the  natural 
order:  beginning  with  the  power  of  the  gospel,  and  ending 
with  the  deplorable  state  of  fallen  man;  but,  in  discussing 
them,  he  very  properly  adopts  the  logical  order  ;  by  beginning 
with  the  guilt  and  misery  of  man,  and  ending  with  the  power 
of  the  gospel,  in  justifying,  sanctifying,  and  saving  believing 
sinners. 


16  QUESTIONS  [chap,    I. 

Q.  6.  May  the.  perfections  of  God  he  understood  hy 
the  things  he  has  made  ? 

A.  Certainly;  for  the  Apostle  affirms  it;  and 
David  had  long  before  said,  "The  heavens  declare 
the  glory  of  God,  and  the  firmament  showeth  his 
handy  work.  Day  unto  day  uttereth  speech,  and 
night  unto  night  showeth  knowledge.  There  is  no 
speech  nor  language  where  their  voice  is  not  heard. 
Their  line  is  gone  out  through  all  the  earth,  and 
their  words  unto  the  end  of  the  world." 

Q.  7.  Why  then  have  mankind  been  so  deplorably 
ignorant  of  God  ? 

A.  Being,  through  depravity,  disinclined  to  the 
true  knowledge  of  God,  they  neglected  the  mani- 
festations which  he  had  made  of  himself,  and  thus 
failed  to  acquire  that  knowledge  of  Him,  which 
they  might  have  gained  by  a  diligent  study  of  his 
works  of  creation  and  of  providence. 

In  the  same  manner  human  depravity  works 
among  men  under  the  light  of  Divine  revelation. 
They  wilfully  exclude  the  light;  they  neglect  read- 
ing and  studying  the  sacred  Scriptures ;  and  con- 
sequently remain  ignorant  of  truths,  the  knowledge 
of  which  might  easily  be  obtained.  John  iii.  19—21. 

Q.  8.  But  did  not  some  of  the  heathen  know  God? 
verses  21,  22. 

A.  Men  of  study  and  reflection,  such  as  philoso- 
phers and  statesmen,  saw  the  folly  and  absurdity 
of  idol  worship,  and  the  various  forms  of  pagan 
superstition. 

Q.  9.  What  obligation  resulted  from  such  know- 
ledge  P 

A.  Those  who  had  attained  to  this  knowledge 
ought  to  have  disclosed  it,  and  diffused  it  abroad. 

They  were  solemnly  bound,  not  only  to  abstain 
from  all  participation  in  idol  worship,  but  to  pro- 
test against  it,  as  absurd,  wicked,  and  degrading. 
They  ought  to  have  acknowledged  God  as  the  source 


LESS.    III.]  ON    ROMANS.  17 

of  all  good,  and  to  have  worshipped  him  in  a  man- 
ner tliat  corresponded  with  his  spiritual  nature  and 
glorious  perfections. 

Q.  10.  But  did  the  intelligent  part  of  the  heathen 
act  in  this  way  ? 

A.  They  did  not. 

Philosophers  countenanced  the  prevailing  idola- 
try, and  joined  with  the  vulgar  in  rites  by  which 
idols  were  worshipped;  and  statesmen  and  priests 
upheld  the  worship  of  idols  as  necessary  to  the 
support  and  prosperity  of  the  state. 

Q.  11.  What  conclusion  does  the  Apostle  draw 
from  this  irrational  conduct  ?  v.  20. 

A.  He  justly  infers  from  it,  that  those  who  acted 
thus  were  "without  excuse." 

Q.  12.  How  are  we  to  understand  the  close  of 
V.  211 

A.  By  "  imaginations"  is  meant,  in  the  original, 
opinions  or  reasonings;  and  by  the  "heart"  is  in- 
tended, not  that  part  of  the  soul  which  is  the  seat 
of  the  affections,  but  rather  that  which  is  the  seat 
of  knowledge.  By  their  vain  reasonings  in  re- 
gard to  the  worship  of  God,  their  minds  became 
darkened. 

Q.  13.  What  resulted  from  this  darkness  in  their 
understanding?  v.  22. 

A.  "  They  became  fools." 

Q.  14.  Did  the  heathen  philosophers  boast  of  their 
wisdom  ? 

A.  They  were  proud  and  arrogant  in  their  pre- 
tensions. Relying  on  their  own  reason,  as  suffi- 
cient to  guide  them  in  religious  matters,  they  de- 
spised the  gospel  of  Christ,  which  exposed  their 
ignorance  and  folly,  and  demanded  the  obedience 
of  humble  faith. 

Q.  1 5.  What  proofs  of  folly  did  these  pretenders 
to  vjisdom  give  ?  v.  23. 

A.  They  changed  the  glory  of  the  incorruptible 
b2  2 


18  QUESTIONS  [chap.    1. 

God  into  an  image  made  like  to  corruptible  man. 
and  to  birds,  and  four-footed  beasts,  and  creeping 
things. 

Q.  16.  Who  were  guilty  of  this  stupid  and  wicked 
forty? 

A.  Statesmen  and  philosophers. 

The  former  instituted  the  worship  of  idols,  and 
made  such  base  and  false  representations  of  God; 
the  latter  knew  the  folly  of  such  images  and  wor- 
ship ;  but,  through  fear  of  avowing  the  truth,  or 
for  the  gratification  of  their  vile  and  lascivious 
passions,  they  participated  in  all  the  debasing  and 
filthy  rites  of  idol  worship. 

Q.  17.  How  were  these  wicked  men  punished? 
verses  24 — 28. 

A.  They  were  given  up  to  uncleanness,  to  vile 
affections,  and  to  a  reprobate  mind. 

Q.  18.  What  may  we  learn  from  this  portion  of 
God's  holy  word  ? 

A.  We  may  learn  from  it, — 1.  that  God  punishes 
one  sin  by  others ; — 2.  that  it  is  a  dreadful  thing  to  be 
delivered  up  to  the  unrestrained  workings  of  a  de- 
praved heart; — 3.  and  that  we  should  forsake  all  sin, 
lest  God,  in  anger,  abandon  us  to  our  own  wicked- 
ness. 

Q.  19.  Is  the  picture  of  heathen  vices  drawn  by  the 
Apostle  in  verses  27 — 31  correct? 

A.  It  has,  by  divines,  been  proved  to  be  correct, 
by  quotations  from  heathen  writers  ;  and  it  is  proved 
to  be  just,  by  the  testimony  of  missionaries  now 
residing  among  heathen  nations. 

Q.  20.  How  may  the  original  word  translated 
*^Judg>nent'"  of  Gocl,  iti  v.  32,  be  rendered? 

A.  It  may  be  rendered  "  the  law"  of  God ;  it  re- 
fers to  both  parts  of  the  law,  preceptive  and  penal. 
--     Q.  21.   What  are  we  taught  by  v.  32  ] 

A.  We  are  taught  by  this  verse,  that  many  of  the 
heathen  knew  the  law  of  God  prohibited  the  crimes 


LESS.    IV.]  ON    ROMANS.  10 

specified  in  the  preceding  verses,  and  that  it  de- 
nounced against  them  a  terrible  punishment,  here 
denominated  death,-  and  yet  they  were  so  aban- 
doned to  wickedness,  that  they  not  only  committed 
these  crimes,  but  incited  others  to  commit  them. 


LESSON  IV. 

ROMANS    II. 

Q.  1.  What  is  the  design  of  the  sacred  writer  in 
this  chapter  ? 

A.  His  design  is,  to  convince  the  Jews  that  they, 
as  well  as  the  Gentile  nations,  are  exposed  to  the 
wrath  of  God;  and  that  the  method  of  justification 
revealed  in  the  Gospel,  is  as  necessary  to  their 
salvation,  as  it  is  to  the  salvation  of  the  rest  of 
mankind. 

Q.  2.  Does  he  immediately  disclose  his  design  ? 

A.  No;  he  prepares  the  way,  in  the  first  part  of 
the  chapter,  for  turning  his  argument  directly  upon 
the  Jews. 

Q.  3.  How  is  this  done  ? 

A.  The  Apostle  first  lays  down  certain  princi- 
ples applicable  alike  to  all  men ;  and  then  applies 
them  directly  and  expressly  to  the  Jews. 

Q.  4.  What  proof  can  be  offered  that  these  princi' 
pies  are  alike  applicable  to  all  men  ? 

A.  1st,  their  general  nature;  and  2d,  the  phrase 
with  which  the  Apostle  commences  his  statement, 
"  Whosoever  thou  art  that  judgest;"  show,  that  his 
intention  was,  by  laying  down  principles  of  univer- 
sal application,  to  prepare  the  way  for  approach- 
ing the  Jews;  3d,  besides,  the  Apostle,  in  the  9th 
and  lOih  verses,  applies  his  principles  to  both  Jews 
and  Gentiles;  and  in  verses  11 — 16,  he  proceeds 


20  QUESTIONS  [chap.    H. 

to  justify  the  application  of  them  to  both.  He  does 
not  apply  them  particularly  to  the  Jews,  till  he 
comes  to  the  17th  verse,  when  he  commences  his 
pointed  address  to  that  people. 

Q.  5.  What  is  the  first  principle  asserted  hy  Paul? 
V.  1. 

A.  Every  man  of  every  nation,  who  condemns 
others  for  their  sins,  and  yet  commits  the  same  sins, 
condemns  himself,  and  is  utterly  inexcusable. 

Q.  6.  What  is  the  Apostle's  second  principle  ? 
V.  2. 

A.  The  judgment  of  God  against  sinners  is  ac- 
cording to  truth. 

Q.  7.  What  is  meant  hy  the  phrase  "  according  to 
truth  ?" 

A.  It  means  that  the  judgment  of  God  is  perfectly 
just,  corresponding  with  facts,  and  the  character 
and  demerit  of  every  man. 

Q.  8.  How  do  vje  know  this  ? 

A.  We  are  assured  of  it  by  the  perfections  of  God. 

He  is  perfectly  acquainted  with  the  motives  and 
actions  of  all  men;  He  is  perfectly  just;  He  can 
never  pronounce  an  erroneous  judgment,  through 
ignorance,  inadvertence,  fear,  or  favour. 

Q.  9.    What  is  the  third  principle  ?  v.  3. 

A.  That  the  man  who  commits  the  sins  which 
he  condemns  in  others,  shall  not  escape  the  judg- 
ment of  God. 

Q.  10.  How  is  the  indulgence  of  such  expectations 
to  he  accounted  for  ? 

A.  They  show  the  great  deceitfulness  of  the 
human  heart,  and  to  what  miserable  expedients 
men  will  resort  to  preserve  a  false  peace  of  mind 
in  a  course  of  sinning. 

Q.  11.    W hat  is  the  fourth  principle  ?  v.  4. 

A.  The  goodness  of  God  in  sparing  sinners  and 
bestowing  unmerited  favours  on  them,  is  designed 
to  lead  them  to  repentance. 


LESS.    IV.]  ON    ROMANS.  21 

Q.  12.  What  is  meant  hy  the  phrase,  "  Or  dt' 
spisest  thou  the  riches  of  his  goodness,  ^c.  ?"  v.  4. 

A.  When  sinners  are  not  led  to  repentance  by 
Divine  goodness  and  mercy,  but  take  encourage- 
ment from  them  to  persevere  in  an  evil  course,  as 
if  delay  of  punishment  authorized  them  to  expect 
escape  from  it,  they  pervert  and  despise  the  good- 
ness and  forbearance  of  God. 

Q.  13.  What  will  he  the  result  of  such  ungrateful 
and  criminal  conduct  ?  v.  5. 

A.  The  consequences  of  such  perverse  and 
wicked  conduct  will  be  dreadful.  Impenitent  sin- 
ners will  augment  their  guilt,  and  increase  their 
punishment,  or,  in  the  Apostle's  words,  "  treasure 
up  wrath  against  the  day  of  wrath." 

Q.  14.   What  is  the  fifth  principle  ?  v.  6. 

A.  "God  will  render  unto  every  man  according 
to  his  deeds." 

Q.  15.  Does  the  Apostle  mean  hy  the  deeds  of  men, 
only  their  external  actions  ? 

A.  By  no  means.  The  quality  of  actions  is  de- 
termined by  the  motive  from  which  they  take  their 
rise.     See  1  Cor.  xiii.  1 — 3. 

Q.  16.   Who  will  obtain  eternal  life?  v.  7. 

A.  They  "  who  seek  for  glory,  honour,  and  im- 
mortality," and  persevere  in  well  doing. 

Q.  17.  On  whom  will  he  infiictcd  '^indignation 
and  wrath  .?"  v.  8. 

A.  On  "  them  that  are  contentious  and  do  not 
obey  the  truth,  but  obey  unrighteousness." 

Q.  18.   Who  are  meant  by  the  contentious? 

A.  All  who  contend  against  the  doctrines  and 
precepts  of  Divine  revelation,  or  rebel  against  the 
dispensations  of  Divine  providence. 

Q.  19.  Can  any  man  obey  the  truth,  unless  he 
believe  in  Christ  ? 

A.  Certainly  not ;  for  Christ  and  he  crucified  is 
the  sum  and  substance  of  the  gospel,  and  faith  in 


22  QUESTIONS  [chap.    II 

him  is  the  great  duty  incumbent  on  those  who 
hear  the  gospel.  "This  is  his  commandment,  that 
we  should  believe  in  the  name  of  his  Son  Jesus 
Christ."     1  John  iii.  23. 

Q.  20.  Will  Jew  and  Gentile,  Christian  and  Hea- 
then, be  judged  impartially,  according  to  their 
works?  verse  11. 

A.  Undoubtedly;  for  God  is  no  respecter  of 
persons. 

Q.  21.  How  is  the  phrase,  *'■  there  is  no  respect  of 
persons  with  God,"  to  be  understood? 

A.  God  is  a  sovereign,  and  he  has  a  perfect 
right  to  do  with  his  own  as  he  wills. 

If  he  give  health  to  one  man,  and  visit  another 
with  sickness ;  if  he  send  his  gospel  to  one  nation 
and  withhold  it  from  another;  if  he  convert  a 
profligate  sinner,  while  he  leaves  his  moral  and 
amiable  neighbour  under  the  influence  of  a  proud, 
unbelieving  spirit;  none  have  a  right  to  complain; 
he  treats  no  man  unjustly. 

Q.  22.   What  then  is  meant  by  the  phrase  ? 

A.  It  means  that  God  will,  in  the  day  of  judg- 
ment, deal  with  every  man  according  to  his  works, 
without  any  undue  regard  to  his  external  circum- 
stances. 

He  will  not  save  a  Jew  merely  because  he  is  a 
Jew,  nor  will  he  punish  a  Gentile,  merely  because 
he  is  a  Gentile.  He  will  punish  an  unbelieving 
Christian,  as  well  as  a  wicked  heathen ;  he  will 
deliver  up  to  misery  pagan  transgressors,  not  be- 
cause they  know  not  the  gospel,  but  because  they 
sin  against  the  light  of  nature;  and  he  will  save 
"every  one  that  fears  him  and  worketh  righteous- 
ness," wherever  he  may  live,  and  to  whatever 
nation  he  may  belong.    Acts  x.  34,  35. 


LESS,    v.]  ON    ROMANS,  23 


LESSON  V. 

Q.  1.  How  are  we  to  understand  the  I2th  verse? 
Are  any  destitute  of  all  law  ? 

A.  The  Apostle  means,  that,  although  Gentiles 
have  not  been  instructed  in  their  duties  by  Divine 
revelation,  yet  they  have  some  knowledge  of  the 
will  of  God. 

The  great  principles  of  moral  obligation  are  in- 
scribed on  their  hearts,  by  the  finger  of  their  Crea- 
tor; and  this  is  proved,  by  the  workings  of  their 
conscience,  which  approves  their  conduct,  when 
they  do  right,  and  condemns  them,  when  they  do 
wrong.     See  verses  14,  15. 

Q.  2.  Will  God  condemn  any  without  regard  to 
law  7 

A.  By  no  means;  the  Apostle  means  that  the 
sentence  of  condemnation,  that  will  be  passed  on 
the  Gentiles  in  the  day  of  judgment,  will  be  regu- 
lated, not  by  the  written  law  of  the  Jews,  but  by 
the  law  of  nature;  they  will  perish  without  the 
application  of  the  former,  but  not  without  the  ap- 
plication of  the  latter. 

Q.  3.  How  is  the  I6th  verse  to  be  connected  ? 

A.  With  the  12th  verse ;  from  which  it  is  sepa- 
rate by  verses  13 — 15,  inserted  between  them,  by  a 
parenthesis,  and  designed  to  explain  and  establish 
the  truth  asserted  in  the  12th  verse. 

Q.  4.   What  secrets  of  men  will  God  judge  ? 

A.  The  secret  transactions  which  they  have 
carefully  concealed  from  the  eyes  of  others  and 
all  the  secrets  of  their  hearts. 

Q.  5.    Who  will  be  tlie  Judge  ? 

A.  Jesus  Christ.     See  Acts  xvii.  31. 

Q.  6.  W^hat  is  the  meaning  of  the  phrase,  "  ac- 
cording  to  my  gospel .?" 


24  QUESTIONS  [chap.    II. 

A.  We  are  not  to  understand  by  it,  that  all  man- 
kind will  be  judged  by  the  gospel;  but  that  the 
gospel  tells  us  there  will  be  a  day  of  judgment, 
and  teaches  us  the  principles  that  will  govern  the 
proceedings  of  that  eventful  day,  and  who  will  be 
the  judge. 

Q.  7.  What  remark  is  to  he  made  in  regard  to  the 
\lth  verse? 

A.  There  the  Apostle  begins  to  apply  the  prin- 
ciples he  had  laid  down,  to  the  case  of  the  Jews, 
and  addresses  them  expressly. 

Q.  8.   Of  what  did  the  Jews  boast  ? 

A.  They  boasted  of  their  knowledge,  of  their 
privileges,  and  of  their  relation  to  God.    vs.  17-20. 

Q.  9.  Did  they  act  up  to  their  privileges  ? 

A.  They  did  not. 

Instead  of  acting  up  to  their  privileges,  by  keep- 
ing the  law,  they  shamefully  violated  it,  and  com- 
mitted gross  sins,  which  they  condemned  in  the 
Gentiles.  So  far  from  honouring  God,  in  the  view 
of  the  Gentile  nations  among  whom  they  lived, 
they  dishonoured  him  in  their  eyes,  by  their  im- 
moral and  profligate  conduct.     See  verses  21 — 24. 

Q.  10.    What  was  circumcision? 

A.  Circumcision  was  a  visible  sign  applied  to 
the  Jews ;  as  a  seal  of  the  covenant  made  with 
Abraham  and  his  descendants,  to  confirm  the  pro- 
mises of  the  covenant,  and  to  impose  on  them  the 
duties  growing  out  of  the  covenant  relation  they 
sustained  to  God.     Gen.  xvii.  9 — 14. 

Q.  11.   Who  deHved  profit  from  circumcision? 

A.  The  Jews  relied  on  their  circumcision,  and 
absurdly  imagined  it  secured  to  them  the  Divine 
favour,  while  they  were  neglecting  the  duties 
which  it  imposed.  But  this  was  a  dangerous 
error.  By  disregarding  the  duties  of  the  covenant, 
they  deprived  themselves  of  its  benefits,  and  rend- 
ered circumcision  of  no  avail. 


LESS,    v.]  ON    ROMANS.  26 

Q.  12.   What  were  the  duties  of  the  covenant? 

A.  The  command  of  God  to  Abraham  was  this : 
"  Walk  thou  before  me,  and  be  thou  perfect."  Gen. 
xvii.  1.  It  was  the  duty  of  every  circumcised  Jew 
to  keep  the  law,  and  to  trust  in  the  mercy  of  God 
for  salvation,  through  the  promised  Messiah,  as 
Abraham  did.     Ch.  iv.  1 — 5. 

Q.  13.  What  is  meant  by  the  "  uncircumcision"  in 
verse  261 

A.  The  Apostle  means  uncircumcised  persons. 

Q.  14.  Suppose  an  uncircumcised  person  had  kept 
the  law,  would  he  have  been  rejected  of  God  for  the 
want  of  this  outward  sign  P  verse  26. 

A.  The  Apostle  tells  us  his  uncircumcision 
would  have  been  counted  for  circumcision ;  that 
is,  such  a  Gentile  would  have  been  treated  as  if  he 
had  been  a  circumcised  Jew. 

Q.  15.  How  is  the  27th  verse  to  be  understood  P 

A.  By  "uncircumcision  which  is  by  nature," 
the  sacred  writer  means  a  person  who,  being  a 
Gentile,  was  not  entitled  by  his  birth  to  circum- 
cision ;  and  he  asserts  that  if  such  a  person  were 
to  fulfil  the  law,  he  would  condemn  the  Jew,  who, 
notwithstanding  his  superior  advantages  and  en- 
joyment of  the  light  of  Divine  revelation,  violated 
the  law  of  God,  and  broke  the  covenant  which  he 
wore  in  his  flesh. 

Q.  16.  What  distinction  is  made  in  verses  23, 
and  29  1 

A.  The  Apostle  distinguishes  between  a  Jew 
who  is  one  outwardly,  that  is,  by  birth ;  and  a 
Jew,  who  is  one  inwardly,  that  is,  who,  by  the 
grace  of  God,  is  what  a  person,  enjoying  the  privi- 
leges and  the  honour  of  God's  covenant  people, 
ought  to  be,  obedient  to  his  holy  law.  He  distin- 
guishes, too,  between  circumcision  in  the  flesh,  and 
circumcision  of  the  heart. 

[A  Jew  renewed  and  sanctified,  holy  and  devout, 

C 


26  QUESTIONS  [chap.    HI. 

circumcised  in  his  heart,  by  the  Spirit,  fulfils  the 
obligations  of  the  covenant,  and  acts  up  to  the  im- 
port of  its  seal,  which  he  wears  in  his  flesh.  Such 
a  Jew,  however  regarded  by  men,  who  look  on  the 
outward  appearances,  shall  be  approved  and  hon- 
oured by  God.] 

Q.  17.   What  may  we  learn  from  this  chapter  ? 

A.  We  may  learn  from  it  that  we  must  not  de- 
pend on  our  external  privileges,  but  endeavour 
carefully  and  diligently  to  improve  them,  to  the 
great  purposes  for  which  they  are  given.  Unless 
we  repent  and  believe  we  cannot  be  saved.  With- 
out repentance  and  faith,  privileges  will  only  serve 
to  bring  upon  us  the  heavier  punishment.  Neither 
descent  from  pious  parents,  nor  baptism,  nor  pious 
education,  nor  upright  and  amiable  deportment, 
nor  profession  of  religion,  nor  the  praise  of  men, 
nor  all  united,  can  avail  to  secure  the  approbation 
of  God  and  the  salvation  of  our  souls.  If  we  re- 
main destitute  of  regenerating  grace,  and  do  not 
put  our  trust  in  the  merits  of  our  Redeemer,  we 
must  perish. 


LESSON  VI. 

ROMANS    III.  ' 

Q.  1.   What  do  you  find  in  verses  1 — 4  ? 

A.  Several  objections  answered. 

Q.  2.   What  is  the  first  objection  P  verse  1. 

A.  The  first  objeciion  is  this,  that  if  the  preced- 
ing doctrine  be  true,  the  Jews  had  no  advantage 
over  the  Gentiles. 

Q.  .3.  How  is  the  objection  answered?  verse  2. 

A.  The  Apostle  asserts  that  they  had  many 
advantages,  but  specifies  as  the  chief,  that  they 
were  entrusted  with  the  oracles  of  God. 


LESS.    VI.]  ON    ROMANS.  27 

[The  Jews  had  been  selected  by  God  as  his  pecu- 
liar people.  Among  them  he  had  established  his 
worship;  to  them  he  had  sent  his  prophets  to  in- 
struct them ;  and  to  them  were  committed  his  in- 
spired Scriptures  ;  which  taught  them  his  will,  con- 
tained many  invaluable  promises,  and  showed 
them  the  way  of  salvation,  through  the  promised 
Messiah.  These  were  great  advantages,  and  ren- 
dered their  condition  far  superior  to  that  of  the  un- 
instructed  Gentiles.] 

Q.  4.   What  is  the  second  objection  ?  verse  3. 

A.  The  second  objection  is  founded  on  the  fact, 
that  many  of  the  Jews  did  not  believe ;  and  hence 
an  inference  is  drawn  that  the  promises  of  God 
fail  of  being  accomplished. 

Q.  5.  How  is  the  objection  answered? 

A.  TheApostle  affirms  the  truth  and  faithfulness 
of  God  in  the  strongest  manner. 

[The  promises  of  God  are  faithful  and  will  be 
accomplished.  His  covenant  had  been  established 
with  thousands  in  every  age  among  the  descend- 
ants of  Abraham  in  past  generations;  and  now, 
although  the  Jewish  people  rejected  the  counsel  of 
God  against  themselves,  yet  the  covenant  was  es- 
tablished with  multitudes  of  Gentile  Christians, 
who  by  faith  in  Christ  became  the  spiritual  seed 
of  the  great  Patriarch ;  and  hereafter  the  Jews 
themselves  will  turn  unto  the  Lord,  and  be  rein- 
stated in  the  enjoyment  of  covenant  privileges;  so 
all  Israel  will  be  saved.] 

Q.  6.  What  should  be  held  as  a  first  principle? 
verse  4. 

A.  The  truth  and  faithfulness  of  God  should  be 
held  as  a  first  principle. 

[Men  may  prove  treacherous,  and  utterly  disap- 
point our  expectations;  but  God  is  true,  he  can 
never  deceive  or  disappoint  those  who  rely  on  his 
promises.     Kis  word  is  a  rock,  which  cannot  be 


28  QUESTIONS  [chap.    III. 

overthrown ;  and,  like  the  mountains  around  Jeru- 
salem, is  an  impregnable  defence  to  those  who 
confide  in  it.] 

Q.  7.   Who  has  testified  to  the  truth  of  God  ?  v.  4. 

A.  David,  whom  Paul  quotes,  confessed  and 
recorded  his  sins,  to  justify  God  in  the  calamities 
that  might  be  brought  on  his  family  ;  and  that  his 
case  might  stand  as  an  example,  to  prove  that  God 
would  certainly  gain  the  victory  in  every  contest 
in  which  sinful  men  should  dare  to  engage. 

Q.  8.   What  is  the  third  objection  ?  verse  5. 

A.  As  the  unrighteousness  of  the  Jews  com- 
mended the  righteousness  of  God,  and  showed 
the  necessity  of  the  method  of  justifying  sinners, 
revealed  in  the  Scriptures,  it  would  be  unjust  in 
him  to  punish  them  for  offences  that  brought  glory 
to  him. 

Q.  9.  How  is  this  objection  answered?  verse  6. 

A.  The  Apostle  expresses  his  abhorrence  of  the 
insinuation,  and  refers  to  the  fact  that  God  is  the 
Judge  of  the  world,  as  a  sufficient  answer.  "Shall 
not  the  Judge  of  all  do  right  V 

[He  can  do  no  wrong.  What  he  does  must  be 
right.  If  he  punish  an  offence,  it  is  certain  it  de- 
serves to  be  punished.  Were  it  not  so,  he  would 
be  unqualified  to  govern  and  judge  the  world.] 

Q.  10.  Is  the  same  objection  further  pressed  in  the 
nth  verse  ? 

A.  It  is;  and  there  the  contentious  Jew  goes  on 
to  say,  if  the  truth  of  God  is  illustrated  and  shines 
with  greater  brightness,  through  my  lie,  how  can 
I  be  justly  punished  for  it  7  and  insinuates,  what 
some  asserted  the  Apostles  really  taught,  that  the 
correct  conclusion  from  their  doctrine,  was  the 
maxim,  "  Let  us  do  evil,  that  good  may  come." 

Q.  11.  What  reply  does  the  sacred  writer  give? 
verse  8. 

A.  It  is  short.    He  repels  the  assertion  as  a  foul 


LESS.    VI.]  ON    ROMANS.  29 

slander  on  himself  and  all  his  fellow  Apostles,  and 
affirms  the  damnation  of  all  who  advocate  such  a 
maxim,  and  of  all  who  act  on  it,  to  be  just. 

Q.  12.  Can  the  fact  that  God  foresees  all  sins,  and 
knows  how  to  overrule  them  for  his  own  glory,  di' 
minish  the  guilt  of  transgressors  ? 

A.  It  cannot  lessen  the  guilt  of  sin,  in  the  small- 
est degree;  for  nothing  is  further  from  the  sinner's 
intention  than  the  glory  of  God. 

[While  he  is  violating  the  Divine  law,  he  is  grati- 
fying his  wicked  passions,  and,  as  far  as  he  can, 
is  dishonouring  God.  The  Jews  were  prompted 
by  their  love  of  worldly  power,  and  honour,  and 
other  evil  motives,  when  they  crucified  the  Re- 
deemer. Infinite  wisdom  and  mercy  designed  that 
awful  event  for  the  salvation  of  the  world.  It  was 
pregnant  with  unutterable  blessings  to  mankind; 
yet  the  sin  of  the  Jews  was  of  unparalleled  guilt,  and 
brought  on  them  and  on  their  children  ages  of 
misery  and  woe.] 

Q.  13.  What  is  the  meaning  of  the  question  in  the 
9th  verse,  "  What  then  ?  are  vje  better  than  they  ?" 

A.  The  Apostle  had  just  spoken  of  the  advan- 
tages of  the  Jews,  and  the  question  is  founded  on 
the  advantages  possessed  by  that  favoured  people. 
He  says,  "  we  have  been  greatly  distinguished 
above  all  people.  God  has  taken  us  into  covenant 
with  himself,  and  impressed  on  our  flesh  the  seal 
of  his  covenant.  He  has  committed  to  us  his  in- 
spired oracles  and  given  us  many  and  great  pro- 
mises ;  and  are  we  not  better  than  Gentiles  to  whom 
he  has  denied  these  privileges!  Have  we  not  a 
better  opportunity  of  being  justified  by  our  good 
conduct  V 

Q.  14.  What  answer  is  given  to  this  question? 
verse  9. 

A.  The  Apostle  replies,  "No,  in  no  wise."  It 
is  as  impossible  for  us  Jews,  with  all  our  superior 

c2 


30  QUESTIONS  [chap.  HI. 

advantages,  to  be  justified  by  our  own  doings,  as 
it  is  for  the  less  favoured  Gentiles;  for,  by  our 
previous  discussion,  the  sinful  state  both  of  Jews 
and  Gentiles  has  been  proved.  All  are  sinners, 
and,  of  course,  it  follows,  that  all  are  under  con- 
demnation. 

Q.  15.  What  is  the  design  of  the  quotations  con- 
tained in  verses  10 — 18  ] 

A.  Those  quotations  taken  from  the  Jewish 
Scriptures,  the  Old  Testament,  are  intended  as  a 
further  confirmation  of  the  truth  already  establish- 
ed by  Paul,  the  universal  depravity  of  mankind. 

Q.  16.  But  do  they  attest  this  deplorable  fact  ? 

A.  They  do ;  for  it  is  manifest  from  the  con- 
nection of  the  first  quotation,  in  the  14th  Psalm, 
from  which  it  is  taken,  that  the  judgment  pro- 
nounced respects  all  men.  "The  Lord  looked 
down  from  heaven  upon  the  children  of  men,  to 
see  if  there  were  any  that  did  understand  and  seek 
God."  Mark  the  survey;  it  is  universal,  overall 
mankind.  The  judgment  pronounced  is  of  equal 
extent.  What  is  itl  "  They  are  all  gone  aside, 
they  are  all  together  become  filthy:  there  is  none 
that  doeth  good;  no,  not  one." 

Q.  17.  But  will  the  other  quotations  apply  to  all 
•nien  P  May  it  be  said  of  all  men,  "  Whose  mouth  is 
full  of  cursing  and  bitterness ,-  their  feet  are  swift 
to  shed  blood  P^^ 

A.  These  passages  characterized  multitudes 
among  that  highly  favoured  people,  the  Jews. 
They  show  what  human  nature  is,  when  left  to  its 
own  evil  propensities,  and  what  all  men  would 
have  been,  if  God  had  not  laid  upon  their  native 
depravity  the  restraints  of  his  providence  and  of 
his  grace. 

[Many  among  the  Jews  were,  and  multitudes 
among  Christian  nations,  have  been,  lovely  pat- 
terns  of  piety   and    benevolence.     But   for   their 


LESS.    VI.]  ON    ROMANS.  31 

characters  they  were  indebted,  not  to  the  prompt- 
ings of  their  natural  dispositions,  but  to  the  sove- 
reign and  renewing  grace  of  God.  Had  they  been 
given  up  to  their  natural  depravity,  they  would 
have  been  among  the  vilest  of  their  species.] 

Q.  18.  What  meaning  is  to  be  assigned  to  the  term 
*^ law,^*  in  the  \9th  verse? 

A.  It  means  the  moral  law. 

[As  these  quotations  mark  the  moral  character 
of  men,  and  as  this  character  can  be  ascertained 
only  by  the  application  of  the  moral  law,  as  the 
rule  of  judgment;  it  seems  proper  to  regard  the 
term  as  designating  the  moral  law,  whether  written 
on  the  heart,  or  written  in  the  Scriptures.  The 
quotations  are  to  be  considered  as  the  language  of 
the  law,  pronouncing  its  judgment  on  ail  who  are 
under  the  law;  and  especially  on  the  Jews,  who 
had  been  favoured  with  God's  revealed  will.  Thus 
every  mouth  is  stopped,  and  all  the  world  becomes 
guilty  before  God.] 

Q.  19.  What  conclusion  does  the  Apostle  draw  from 
his  preceding  reasoning  ?  verse  20. 

A.  Having  proved,  by  his  preceding  train  of 
argument,  that  Jews,  as  well  as  Gentiles,  were  in 
a  very  sinful  state,  and  consequently  under  "  the 
wrath  of  God,"  which  "  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of 
men  ;"  the  Apostle  draws  this,  as  the  legitimate 
conclusion,  "  that  by  the  deeds  of  the  law  there 
shall  no  flesh  be  justified"  in  his  sight. 

Q.  20.  What  is  meant  by  the  word  ^^Jiesh**  in  the 
fiOth  verse  ? 

A.  It  signifies  "man:"  no  man  "shall  be  justi- 
fied in  his  sight." 

Q.  21.  What  additional  proof  does  the  sacred  wri' 
icr  subjoin,  to  show  that,  by  the  deeds  of  the  law,  no 
man  can  be  justified  ? 

A.  The  Apostle  subjoins  this  irresistible  reason, 


33  QUESTIONS  [chap.    III. 

"  for  by  the  law  is  the  knowleage  of  sin."  The 
law  which  convinces  men  that  they  are  sinners, 
guilty  before  God,  and  under  his  curse,  certainly 
cannot,  on  the  footing  of  their  own  doings,  justify 
them,  that  is,  pronounce  them  just;  or,  in  other 
words,  affirm  what  is  manifestly  false  in  fact,  that 
they  have  fulfilled  all  its  requirements. 

Q.  22.  What  practical  lesson  may  we  learn  from 
the  preceding  portion  of  this  epistle  ? 

A.  A  lesson  of  deep  humiliation  may  be  learned 
from  it.  Human  nature  has  lost  its  original 
dignity,  lost  the  image  of  God  with  which  it  was 
once  adorned.  Man  is  now  fallen  and  degraded. 
He  wears  the  image  of  Satan.  What  a  mournful 
picture  of  our  species  is  drawn  in  these  chapters  ! 
a  picture  as  true,  as  it  is  mournful !  for  it  was 
drawn  by  the  pencil  of  inspiration.  Let  us  be 
deeply  humbled  before  God,  and  never  indulge  the 
proud  and  delusive  idea  of  being  justified  by  our 
own  righteousness.  Let  us  take  to  ourselves  our 
true  character  as  sinners ;  and  acknowledging  our 
guilt  and  ill  desert,  let  us  with  penitence  and  in 
faith,  earnestly  implore  forgiving  mercy,  through 
Jesus  Christ,  our  Lord. 


LESSON  VIL 

ROMANS    III. 

Q.  1.  On  what  does  the  Apostle  now  enter  ? 

A.  The  Apostle,  having  finished  the  illustration 
and  confirmation  of  the  third  reason,  now  begins 
the  illustration  and  confirmation  of  his  second  rea- 
son, why  he  was  not  ashamed  of  the  gospel.  He 
had  proved  the  deplorable  state  of  all  mankind  by 
nature ;  he  had  clearly  evinced  that  both  Jews  and 


LESS.    VII.]  ON    ROMANS.  33 

Gentiles  stood  convicted,  by  the  law,  as  sinners ; 
and  he  had  subverted  every  hope  of  obtaining  jus- 
tification and  life,  by  personal  obedience  to  the 
law.  Thus  he  had  conclusively  shown  the  neces- 
sity of  some  other  method  of  justification  ;  and  the 
way  being  prepared,  he  proceeds  to  exhibit  that 
wonderful  plan  which  infinite  wisdom  and  mercy 
had  devised  for  making  sinners  just,  before  a  pure 
and  holy  God.  "But  now  the  righteousness  of 
God  without  the  law  is  manifested,  being  wit- 
nessed by  the  law  and  the  prophets :  even  the 
righteousness  of  God  which  is  by  faith  of  Jesus 
Christ  unto  all  and  upon  all  them  that  believe." 

Q.  2.  What  is  meant  by  "  the  righteousness  of 
God,'^  in  the  2lst  verse? 

A.  It  means  the  righteousness  of  Christ,  by 
which  sinners  are  justified. 

[This  phrase  occurred  before  in  chap.  i.  17;  it 
was  explained  as  signifying  that  righteousness  of 
Christ  by  which  believers  are  justified ;  and  refer- 
ence was  had  to  this  verse  and  the  following,  as 
clearly  determining  the  meaning  of  the  inspired 
writer.  They  do,  we  think,  plainly  fix  the  significa- 
tion of  the  phrase  ;  for  the  righteousness  spoken  of 
is  characterized  in  such  a  way  that  its  meaning 
cannot  be  easily  mistaken.  It  is  not  only  denomi- 
nated the  righteousness  of  God,  but  described  as 
the  righteousness  of  God  without  the  law;  as  wit- 
nessed by  the  law  and  the  prophets ;  as  the  right- 
eousness of  God,  which  is  by  faith  of  Jesus  Christ; 
as  the  righteousness  of  God  which  is  unto  all  and 
upon  all  them  that  believe  ;  as  covering  them  as 
with  a  robe ;  as  being  necessary  alike  to  all,  for 
this  reason  that  "all  have  sinned  and  come  short 
of  the  glory  of  God ;"  and  as  the  ground  of  our  jus- 
tification. See  verses  24,  25.  Now,  what  right- 
e^iusness  can  this  be,  thus  characterized,  but  the 
righteousness  of  the  Lord  Jesus  Christ,  which  is 
3 


34  QUESTIONS  [chap.    III. 

"unto  all  and  upon  all,"  that  is,  imputed  to  all 
"them  that  believer']* 

Q.  3.  What  is  meant  by  the  words  "  without  the 
lawT  in  the  "Zlst  verse? 

A.  They  are  rightly  connected  with  the  right- 
eousness of  God,  to  show  that  the  Apostle  means 
a  righteousness  not  constituted  by  the  works  of  the 
law,  by  the  personal  obedience  of  sinners;  but  the 
righteousness  of  Christ,  formed  by  his  active  and 
passive  obedience,  and  freely  given  to  believers, 
exclusive  of  any  merit  on  their  part. 

Q.  4.  What  is  the  import  of  the  concluding  clause, 
in  verse  22,  "for  there  is  no  difference ?^^ 

A.  It  is  intended  to  confirm  what  was  said  be- 
fore of  this  righteousness,  that  it  "is  unto  all  and 
upon  all  them  that  believe ;"  to  show  that  it  is 
equally  needed  by  Jew  and  Gentile;  because  all 
are  sinners,  and  therefore,  none  of  our  race  can  be 
justified  and  saved,  except  by  this  righteousness. 

Q.  5.  What  is  the  meaning  of  the  words,  in  verse 
23,  "  come  short  of  the  glory  of  God?^^ 

A.  They  may  mean  that  all  have  failed  to  bring 
to  God  that  glory  which  is  due  to  him,  as  our 
Creator  and  Lawgiver;  but  perhaps,  they  may 
rather  be  understood  as  signifying  that  they  have 
failed  to  obtain  the  glory  which  God  had  promised 
as  the  reward  of  perfect  obedience. 

[The  words  "glory  of  God,"  have  manifestly  this 
import  in  chap.  v.  2;  with  this  difference,  that  in 
this  latter  place,  it  is  glory  bestowed,  not  on  merit, 
but  of  grace,] 

Q.  6.  Might  not  the  clauses,  ^^  for  there  is  no  dif- 
ference :  for  all  have  sinned  and  come  short  of  the 

*  By  imputed  righteousness  and  imputed  sin.  we  do  not  mean 
a  transfer  of  character  or  actions  ;  wliich  is  absurd  :  but  onlv 
that  the  guilt  of  our  eins  was  so  charged  to  Christ  tliat  he  had 
to  endure  their  pufljshment;  and  tiiai  his  righteousness  is  so 
Bet  to  our  account,  that  we  receive  the  benefits  of  it,  and  ate 
esteemed  and  treated  as  if  we  were  rii'hteous. 


LESS.    VII.]  ON    ROMANS.  35 

glory  of  God ;"  be  read  to  advantage,  as  forming  a 
parenthesis  ? 

A.  Were  they  placed  in  a  parenthesis,  the  read- 
ing would  be  accompanied  with  this  advantage, 
that  the  connection  of  the  24th  verse  with  the 
words,  "  all  them  that  believe,"  in  verse  22,  would 
appear  more  conspicuously.  This  arrangement 
would  correspond  with  the  Apostle's  manner  of 
writing. 

Q.  7.   What  great  truth  is  asserted  in  the  2ith  verse  ? 

A.  The  sacred  writer  asserts  the  important  truth, 
that  the  justification  of  believing  sinners  is  entirely 
gratuitous. 

[The  Apostle  affirms,  first,  that  they  are  justified 
"freely;"  that  is,  without  regard  to  personal  merit 
in  them;  secondly  that  they  are  justified  "by  his 
(God's)  grace  ;"  and,  thirdly,  that  they  are  justified 
through  the  Redemption  that  is  in  Christ  Jesus.] 

Q.  8.  What  is  the  meaning  of  the  word  "  redemp- 
tion ? 

A.  Its  proper  meaning,  is  deliverance  by  the 
payment  of  a  ransom-price ;  and  this  is  its  mean- 
ing here. 

[Christ  redeemed  his  people,  by  paying  an  in- 
finite price.  "The  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his 
life  a  ransom  for  (in  the  place  of)  many."  Matt. 
XX.  28.  "For  as  much  as  ye  know  that  ye  were 
not  redeemed  with  corruptible  things,  as  silver  and 
gold,  from  your  vain  conversation  received  by  tra- 
dition from  your  fathers ;  but  with  the  precious 
blood  of  Christ,  as  of  a  lamb  without  blemish  and 
without  spot."  1  Peter  i.  18,  19.  "For  ye  are 
bought  with  a  price ;  therefore,  glorify  God  in  your 
bodv,  and  in  your  spirit,  which  are  God's."  1  Cor. 
vi.  20.] 

Q.  9.  How  may  the  'Zbth  and  26th  verses  be  re- 
garded ? 


36  QUESTIONS  [chap.    III. 

A.  They  may  be  regarded  as  an  amplification 
of  the  ground  of  our  justification,  noticed  in  the 
preceding  verse.  In  the  24th  verse  he  just  stated 
the  meritorious  cause  of  justification  ;  but  in  the 
25th  and  26ih  verses,  he  explains  it  more  at  large, 
in  connection  with  its  end. 

Q.  1 0.    What  ideas  are  stated  in  these  verses  ? 

A.  Several  ideas  a're  presented. 

Q.  11.    What  is  the  first? 

A.  The  first  idea  is,  that  Jesus  Christ  is  a  "pro- 
pitiation." 

Q.  12.    What  is  the  import  of  the  original? 

A.  Not  that  Christ  is  a  mercy  seat,  but  rather, 
that  he  is  a  "propitiatory  sacrifice." 

Q.  13.   What  is  the  second  truth  ? 

A.  The  second  truth  is  that  Christ  is  a  propi- 
tiatory sacrifice,  "  through  faith  in  his  blood."  His 
sacrifice  can  procure  reconciliation  only  to  those 
who  believe. 

Q.  14.  Why  is  the  efficacy  of  Chrisfs  sacrifice 
attributed  to  his  blood  ? 

A.  The  efficacy  of  the  sacrifices  under  the  law 
depended  on  the  shedding  of  the  blood  of  the  victim. 
See  Lev.  xvii.  11;  Heb.  ix.  22.  So  the  efficacy 
of  the  Redeemer's  sacrifice  is  attributed  to  his 
blood;  not  to  exclude  his  other  suffisrings,  for  they 
were  all  necessary  and  propitiatory.  When  his 
blood  was  shed,  and  he  expired  on  the  cross,  his 
sacrifice  was  fiinished;  and,  on  this  account,  its 
efficacy  is,  with  propriety,  ascribed  to  his  blood, 
the  shedding  of  which  completed  his  sufferings 
and  finished  his  sacrifice. 

Q.  15.    What  is  the  third  idea  ? 

A.  The  third  is,  that  God  has  set  forth  Christ; 
that  is,  exhibited  him  to  public  view,  as  a  propi- 
tiatory sacrifice. 

Q.  16.  How  was  this  done? 

A.  It  was  done,  when  the  Redeemer  hung  upon 


LESS.    VIII.]  ON    ROMANS.  37 

the  cross,  a  spectacle  to  men  and  to  angels;  it  was 
done  by  the  preaching  of  the  Apostles,  who  every 
where  published  the  wonderful  story  of  "  Christ 
and  him  crucified;"  it  is  done  in  the  sacred  Scrip- 
tures, in  which  are  recorded  the  life  and  death  of 
the  Son  of  God ;  and  it  is  done  in  the  preaching  of 
the  gospel  by  the  ministry. 

Q.  17.    What  is  the  fourth  idea? 

A.  The  fourth  is  the  end  of  this  amazing  trans- 
action. It  was  "  to  declare  his  righteousness  for 
the  remission  of  sins  that  are  past,  through  the 
forbearance  of  God." 

Q  18.  What  is  meant  hy  the  words  ^^  his  right' 
eousness"  in  verses  25  and  26  ? 

A.  The  righteousness  of  Christ  by  which  sinners 
are  justified. 

[If  the  same  signification  be  assigned  to  these 
words,  that  has  been  assigned  all  along  to  the  cor- 
responding phrase,  "the  righteousness  of  God;"  it 
will  give  a  good  meaning  to  these  verses,  and  ac- 
cord well  with  the  scope  and  design  of  the  Apostle. 
His  aim  throughout  this  epistle  is,  to  exhibit  the 
glorious  righteousness  which  God  has  provided  for 
the  justification  of  sinners;  and,  therefore,  the 
prevalent  signification  of  the  phrase  should  not  be 
relinquished  without  a  cogent  reason.] 


LESSON  VIII. 

Q.  1.  What  is  the  meaning  of  the  clause  '^for  the 
remission  of  siyis  that  are  past,  through  the  forbear- 
ance of  God  ?  " 

A.  It  refers  to  the  sins  of  ancient  believers, 
which  by  God's  mercy  M^ere  not  punished,  but 
forgiven. 

[Before  the  advent  of  Christ,  and  before  the  of- 

D 


38  QUESTIONS  [chap.  III. 

fering  of  his  propitiatory  sacrifice,  God  had,  in  an- 
ticipation of  this  appointed  transaction,  exercised 
patience  and  forbearance,  in  his  dealings  with  our 
race ;  and  had  actually  remitted  the  sins  of  be- 
lievers among  the  descendants  of  Abraham,  as  well 
as  the  sins  of  believers  who  lived  before  that  pa- 
triarch ;  but  the  ground  of  his  conduct  had  not  been 
fully  revealed,  and  consequently  was  not  distinctly 
known.  When  Christ  came,  and  suffered,  and 
died,  and  wrought  out  his  finished  and  glorious 
righteousness,  then  it  became  apparent  that  the 
conduct  of  God  had  been  consistent  with  the  hon- 
our of  his  moral  government  and  the  claims  of  his 
justice.  "Sins  past,"  therefore,  means  the  sins  of 
ancient  believers  from  the  beginning  of  the  world. 
The  correctness  of  this  interpretation  is  confirmed 
by  what  is  said  in  the  epistle  to  the  Hebrews,  "And 
for  this  cause  he  is  the  Mediator  of  the  New  Testa- 
ment, that  by  means  of  death  for  the  redemption 
of  the  transgressions  that  were  under  the  first  tes- 
tament, they  which  are  called  might  receive  the 
promise  of  eternal  inheritance."  Heb.  ix.  15.] 

Q.  2.    What  is  the  fifth  idea? 

A.  The  fifth  idea  presented  in  these  verses  is 
another  view  of  the  end,  for  which  God  declares 
or  exhibits  his  righteousness,  "at  this  time,"  under 
the  new  dispensation;  namely,  "that  he  might  be 
just"  or  appear  just,  "and  the  justifier  of  him 
which  believeth  in  Jesus." 

Q.  3.  Is  this  end  accomplished  by  this  exhibition  ? 

A.  Certainly  it  is. 

[When  the  righteousness  of  Jesus  Christ  is  duly 
considered;  when  we  reflect  that  he  rendered  an 
ample  satisfaction  to  Divine  justice  for  sin,  and  by 
his  perfect  obedience  unto  death  magnified  the  law 
and  made  it  honourable,  having  fulfilled  all  its  re- 
quirements;  when  we  consider  that  this  spotless, 
this   glorious    robe   of   righteousness    is    thrown 


LESS.    VIII.]  ON    ROMANS.  39 

around  and  over  all  who  believe ;  and  that  they 
appear  before  God,  as  Paul  wished  to  appear,  not 
having  their  "  own  righteousness,  which  is  of  the 
law,  but  that  which  is  through  the  faith  of  Christ, 
the  righteousness  which  is  of  God  by  faith ;"  Fhil. 
iii.  9;  can  we  entertain  a  doubt  that  God  is  just, 
when  he  pardons  sins  thus  atoned  for,  and  receives 
to  his  favour,  and  entitles  to  eternal  life,  ail  who 
are  by  faith  invested  with  this  immaculate  robe  of 
righteousness  1] 

Q.  4.  Was  this  method  of  justijication  unknown 
before  the  coming  of  Christ  ? 

A.  Believers  under  the  former  dispensations 
lived,  indeed,  in  comparative  ignorance,  and  could 
not  see  what  we  see,  nor  hear  what  we  have  heard 
of  the  wonders  of  Divine  grace  ;  but  they  were  not 
entirely  ignorant  of  the  scheme  of  redemption  by 
the  promised  Messiah. 

[In  verse  21  we  are  told  that  "  the  righteousness 
of  God  without  the  law,"  was  "  witnessed  by  the 
law  and  the  prophets."  The  law,  by  its  types  and 
sacrifices  and  ceremonies,  shadowed  forth,  and  the 
prophets,  by  their  predictions  and  promises,  spake 
of,  the  person,  and  work,  and  righteousness  of  the 
Redeemer.  "  To  him,"  says  Peter,  "  give  all  the 
prophets  witness,  that  through  his  name  whosoever 
belie veth  in  him  shall  receive  remission  of  sins." 
Acts  X.  43.  "  Ought  not  Christ,"  said  the  Re- 
deemer himself  to  two  of  his  disciples,  "  to  have 
suffered  these  things,  and  to  enter  into  his  glory  1 
And  beginning  at  Moses  and  all  the  prophets,  he 
expounded  unto  them,  in  all  the  Scriptures,  the 
things  concerning  himself."  Luke  xxiv.  26,  27.] 

Q.  5.  If  Jesus  Christ  purchased  our  salvation,  paid 
to  divi?ie  justice  the  price  required  for  the  forgive- 
ness of  our  sins,  and  ivrought  the  righteousness  by 
which  we  are  justified ,-  how  is  justification  of  free 
grace? 


40  QUESTIONS  [chap.    III. 

A.  To  Christ  himself  the  salvation  of  all  for 
whom  he  died  is  matter  of  debt:  "He  shall  see  of 
the  travail  of  his  soul,  and  shall  be  satisfied.'* 
But  to  us  salvation  is  wholly  of  grace ;  because  we 
contribute  to  it  nothing  in  a  way  of  merit.  We  are 
justified  as  "  ungodly  sinners  ;"  deserving  nothing 
but  indignation  and  wrath.  In  this  character  we 
appear  when  God  pronounces  our  justification. 

Q.  6.  Do  the  tnediation  and  luorh  of  Chnst 
diminish  at  all  the  grace  displayed  in  our  Justijica- 
tion  ? 

A.  Not  at  all ;  they  enhance  the  grace  of  God 
in  the  highest  degree.  "God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  ever- 
lasting life."  John  iii.  16.  "  God  commendeth 
his  love  toward  us,  in  that  while  we  were  yet  sin- 
ners, Christ  died  for  us."  Chap.  v.  8.  See  1  John 
iii.  9. 

[A  higher  demonstration  of  Divine  love  than  the 
gift  of  God's  Son  to  die  for  sinners,  could  not  pos- 
sibly be  given.  The  infinite  riches  of  Divine  grace 
are  gloriously  exhibited  in  this  amazing  scheme 
of  redemption.  Grace  reigns  in  every  part  of  it ; 
in  its  contrivance,  in  its  execution,  in  its  develop- 
ment, in  its  application,  and  in  its  fA^nsummation.] 

Q.  7.  Does  this  method  of  justification  take  away 
everi/  grouiid  of  boasting  from  believers  ? 

A.  This  method  of  justification  by  free  grace, 
or  by  the  gospel,  called  by  the  Apostle  in  the  27th 
verse,  "  the  law  of  faith,"  which  requires  not  works, 
but  only  faith,  that  is  a  thankful  acceptance  of 
purchased  and  offered  blessings,  places  all  men 
on  the  same  level,  strips  them  of  every  claim  of 
their  own  to  Divine  favour,  and  makes  every  be- 
liever an  infinite  debtor  to  sovereign  mercy. 

[Had  justification  been  attainable,  wholly,  or  in 
part,  by  the  law  of  works,  by  personal  obedience, 


LESS.    VIII.]  ON    ROMANS.  41 

ground  would  have  been  left  for  boasting.  But  all 
ground  for  boasting,  either  before  God,  or  before 
man,  is  removed  by  this  perfectly  gratuitous  way 
of  salvation,  through  faith  in  Christ.] 

Q.  8.  What  is  the  conclusion  of  the  inspired  wri- 
ter, in  the  28th  verse,  from  all  his  preceding  reason- 
ing? 

A.  His  conclusion  is  this:  "that  a  man  is  justi- 
fied by  faith,  without  the  deeds  of  the  law." 

[His  conclusion  rests  on  two  grounds ;  first,  all 
men  are  sinners,  under  the  curse  of  the  law,  and 
utterly  unable  to  deliver  themselves  from  guilt  and 
misery;  secondly,  the  method  of  justification  which 
God  proposes  through  the  righteousness  of  Christ, 
is  so  perfectly  gratuitous,  that  it  admits  of  no  claim 
of  merit  on  the  sinner's  part.     It  is  all  grace.] 

Q.  9.  For  whom  was  this  plan  of  salvation  revealed? 

A.  For  the  benefit  of  sinners  of  all  nations.  All 
•who  will  come,  may  come,  "  and  take  the  water  of 
life  freely."  Rev.  xxii.  17. 

[God  is  the  God  of  the  Gentiles,  as  well  as  of  the 
Jews.  The  method  of  justification  proposed  to  all, 
is  one  and  the  same.  The  gospel  utters  the  same 
language  in  the  Jewish  synagogue,  that  it  utters  in 
the  market  places;  it  proclaims  the  same  com- 
mand and  the  same  promise  to  all:  "Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved." 
Acts  xvi.  31.] 

Q.  10.  What  objection  does  the  sacred  toriter  art' 
swer  in  the  3  l.s^  verse  ? 

A.  The  objection  is,  that  faith  makes  void  the 
law. 

[The  gospel  teaches  us  that  God  justifies  believ- 
ing sinners,  without  any  regard  to  their  works. 
To  this  gratuitous  plan  of  salvation  it  is  commonly 
objected,  that  it  is  subversive  of  the  moral  law : 
for  if  we  can  be  saved  by  the  righteousness  of 
Christ,  where,  it  is  asked,  is  the  necessity  or  use 

d2 


42  QUESTIONS  [chap.    III. 

of  our  personal  obedience  1  Such  was  the  objec- 
tion urged  against  the  Apostle's  doctrine.] 

Q.  11.  Is  there  0771/  ground  for  this  objection  to  the 
gospel  plan  of  salvation  ? 

A.  The  objection  is  groundless  ;  for  to  use  the 
language  of  Paul,  instead  of  making  "void  the  law 
through  faith,  we  establish  the  law." 

[The  necessity  of  a  gratuitous  method  of  justifi- 
cation through  the  finished  righteousness  of  Christ, 
grew  out  of  the  excellence,  purity,  and  strictness 
of  the  Divine  law.  "  For,"  says  Paul  in  Gal.  iii. 
21 ;  "  if  there  had  been  a  law  given,  that  could  have 
given  life,  verily,  righteousness  should  have  been 
by  the  law."  But  the  law  of  God  was  so  extensive 
in  its  requirements,  and  so  severe  in  its  penalty, 
that  fallen  man  had  become  utterly  unable  to  sa- 
tisfy the  one,  or  to  fulfil  the  other;  so  that  it  was 
impossible  for  a  sinner  to  be  justified  by  his  per- 
sonal obedience.  In  these  deplorable  circumstan- 
ces, infinite  wisdom  devised  a  way  by  which  a  be- 
lieving sinner  can  be  justified  consistently  with  the 
honour  of  the  Divine  law;  for  Christ,  as  the  sub- 
stitute of  his  people,  endured  the  penalty,  and  ful- 
filled all  the  requirements  of  the  law,  for  them. 
Divine  justice  is  satisfied  with  the  price  which  he 
paid  for  their  redemption;  and  the  law  is  magni- 
fied and  made  honourable  by  the  obedience  of  this 
infinitely  glorious  person.  Besides,  it  is  to  be  re- 
membered, that,  while  believers  are  set  free  from 
the  obligation  of  yielding  perfect  obedience  as  the 
"condition  of  life,"  they  are  bound  to  obey  the  law 
as  a  "rule  of  life;"  and  actually  are  enabled,  by 
the  grace  of  Christ,  to  present  to  God  as  an  offer- 
ing of  gratitude  for  their  redemption,  a  sincere,  af- 
fectionate, and  growing  obedience  to  his  holy  law.] 

Q.  12.  What  lesson  may  he  derived  from  this  par- 
Hon  of  the  chapter  ? 

A.  We  are  taught  by  it  a  lesson  of  admiration 


LESS.    IX.]  ON    ROMANS.  43 

and  of  gratitude :  of  admiration  at  the  infinite 
wisdom  of  God  which  could  find  out  a  plan  for 
saving  a  lost  M^orld,  so  as  not  only,  not  to  stain  the 
honour  of  his  moral  government,  or  to  set  aside 
the  demands  of  his  holy  law,  but  to  satisfy  fully 
all  the  demands  of  the  one,  and  to  shed  around  the 
other  the  highest  glory;  and  oi  gratitude  to  God 
for  his  infinite  love,  in  sending  his  own  Son  into 
the  world  to  execute  this  wonderful  plan,  by  his 
profound  humiliation,  his  holy  life,  his  bitter  suf- 
ferings, and  his  shameful  death  ;  so  that  the  vilest 
of  sinners  may,  by  faith  participate  in  the  un- 
searchable riches  of  his  grace,  and  rise  to  the  en- 
joyment of  unfading  and  everlasting  glory. 


LESSON  IX. 

ROMANS    IV. 

Q.  1.   What  is  contained  in  this  chapter  ? 

A.  The  Apostle  confirms,  by  additional  argu- 
ments, the  two  points  already  proved;  namely, 
that  sinners  are  justified  by  grace,  and  that  Jews 
and  Gentiles  are  justified  in  the  same  way. 

Q.  2.   What  is  presented  in  the  first  verse  ? 

A.  The  objection  of  a  Jew  to  gratuitous  justifi- 
cation, derived  from  the  case  of  Abraham. 

Q.  3.  Hoiv  is  the  phrase  "  as  pertaining  to  the 
fiesh,"  to  be  connected?  verse  1. 

A.  It  is  to  be  connected,  not  with  "our  father," 
but  with  the  words  "  hath  found."  Ambiguity 
would  be  removed  from  the  verse,  if  it  were  ren- 
dered, as  the  original  requires,  thus ;  "  What  shall 
we  then  say  that  Abraham  our  father  hath  found, 
as  pertaining  to  the  flesh  1" 

Q.  4.  What  is  the  meaning  of  the  phrase,  "as  per' 
tuining  to  the  flesh .?" 


44  QUESTIONS  [chap.    IV. 

A.  It  refers  to  the  external  advantages  and  per- 
sonal obedience  of  Abraham. 

Q.  5.   What  is  the  Jewish  objection  in  this  verse  ? 

A.  The  objection  is,  that  Abraham  was  not  jus- 
tified in  the  way  affirmed  by  Paul,  but  by  his  works 
and  circumcision. 

Q.  6.  Does  the  Apostle  admit  the  objection  as  true  ? 
verse  2. 

A.  He  denies  the  truth  of  it,  and  proves  it  to  be 
false  from  the  testimony  of  Scripture. 

Q.  7.  If  Abraham  had  been  justified  by  works, 
what  consequence  would  have  followed  ?  verse  2. 

A.  It  would  have  followed,  that  Abraham  had 
ground  for  boasting,  and  claiming  the  reward  as  a 
debt  due  to  his  services. 

Q.  8.  Had  Abraham  such  a  claim  ?  verse  2. 

A.  No ;  he  had  no  right  to  boast  before  God. 

Q.  9.  What  proof  of  this  fact  is  offered  by  the 
sacred  writer  ?  verse  3. 

A.  The  testimony  of  Scripture,  which  says, 
"Abraham  believed  God,  and  it  was  counted  unto 
him  for  righteousness." 

Q.  10.    Whose  reward  is  of  debt  ?  verse  4. 

A.  Were  a  man  justified  for  his  own  obedience 
or  works,  his  reward  would  be  of  debt;  for  he 
would  receive  the  reward  as  due  by  promise  to  his 
works. 

Q.  11.  What  is  the  reward  of  a  man  who  is  justi- 
fied by  faith?  verse  5. 

A.  The  reward  bestowed  on  a  believer  is  of 
"grace;"  because  he  does  not  work,  nor  has  he 
any  claim  to  it  in  the  way  of  merit. 

Q.  12.  But  does  not  the  believer  do  good  works? 

A.  Every  believer  is  enabled,  by  Divine  grace, 
to  do  good  works;  he  loves  the  law  of  God,  and 
endeavours  to  keep  all  the  commandments.  But 
he  does  not  rely  on  his  own  good  deeds  as  merit- 
ing justification  ;  he  disclaims,  in  this  view,  all  de- 


LESS.    IX.]  ON    ROMANS.  45 

pendence  on  his  personal  obedience,  and  relies  en- 
tirely on  the  merits  of  Christ  for  justification. 

Q.  13.  How  is  the  believer  considered  by  God,  when 
he  justifies  him  ?  verse  5. 

A.  The  believer  is  considered  by  God,  in  the 
act  of  justifying  him,  as  being,  in  himself,  a  "  sin- 
ner," as  "ungodly,"  as  destitute  of  all  personal 
righteousness. 

Q.  14.  Are  justification  by  works,  and  justification 
by  faith  opposite?  verses  4  and  5. 

A.  They  are  entirely  opposite  ;  the  one  being  by 
works,  the  other  without  works.  In  the  one,  the 
person  is  considered  as  having  kept  the  law  ;  but, 
in  the  other,  as  having  broken  the  law.  In  the  one, 
the  reward  is  bestowed,  by  justice,  as  a  debt  due 
to  services  rendered  ;  but,  in  the  other,  the  reward 
is  bestowed  by  grace,  as  an  unmerited  favour. 

Q.  15.  Has  any  man  ever  been  justified  by  works  ? 

A.  No  mere  man  was  ever  justified  by  works; 
because  all  men  are  sinners,  and  have  utterly 
failed  in  their  obedience  to  the  law. 

Q.  16.  What  does  the  law  require  in  order  to  jus- 
tification P 

A.  The  law  requires,  in  order  to  justification, 
perfect  and  unsinning  obedience  to  all  its  precepts, 
through  life,  from  its  beginning  to  its  end.  A 
single  failure  in  any  particular  renders  the  case 
hopeless,  and  brings  the  offender  under  the  curse : 
"Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to 
do  them." 

Q.  17.  How  is  faith  counted  for  righteousness? 

A.  Not  as  an  act;  for  then  we  should  be  justi- 
fied by  a  work,  contrary  to  the  Apostle's  doctrine, 
who  affirms  that  we  are  "justified  by  faith,  without 
the  deeds  of  the  law;"  and  that  "by  the  deeds  of 
the  law,  no  flesh  shall  be  justified  in  his  sight." 
Q.  18.  But  may  not  faith,  as  a  work,  be  excepted. 


46  QUESTIONS  [chap.    IV. 

and  he  graciously  accepted  in  place  of  perfect  obedi- 
ence ? 

A.  This  would  prostrate  the  law.  Besides  it 
would  be  most  unreasonable,  to  grant  to  a  single 
work  or  act  of  obedience, what  was  denied  to  all 
other  good  works,  and  a  whole  life  of  personal 
obedience, 

Q.  19.  What  is  the  true  gi-ound  of  a  'believer's 
justification  ? 

A.  The  true  ground  of  a  believer's  justification, 
is  the  perfect  and  finished  righteousness  of  the 
Lord  Jesus  Christ,  consisting  of  his  active  and 
passive  obedience  to  the  law  of  God. 


LESSON  X. 

Q.  1 .  75  thh  righteousness  imputed  to  believers  P 
A.  The  righteousness  of  Christ  is  imputed, 
reckoned,  set  to  the  account  of  all  who  believe. 
On  this  ground  they  are  justified,  and  regarded  as 
having  satisfied  all  the  demands  of  the  law;  and 
so  entitled  to  pardon  and  to  eternal  life. 

Q.  2.    What  texts  may  he  cited  to  prove  this  truth  P 
A.  A  great  multitude  ;  particularly  the   follow- 
ing :  Chap.  iii.  21—26 ;  v.  1,  9,  10,  19,  21 ;  vi.  2.3  ; 
viii.  1—4;  X.  3,  4,  5—10.  1  Cor.  i.  30.  Phil.  iii.  8, 
9.  Gal.  ii.  1.5—21. 

Q.  3.  If  the  righteousness  of  Christ  is  the  true 
ground  of  a  believer'' s  justification,  how  is  faith 
counted  to  him  for  righteousness  ? 

A.  Faith  unites  The  soul  tc  Christ,  and  thus 
gives  a  believer  an  interest  in  his  merits,  just  as 
the  marriage  union  gives  a  woman  an  interest  in 
her  husband's  estate  and  honours.  Faith  is  the 
hand  that  accepts  of  his  ofiered  righteousness: 
and  thus  it  is  reckoned  to  the  believer  for  right- 


LESS.    X.]  ON    ROMANS.  47 

eousness;  because  it  secures  to  him  the  Re- 
deemer's righteousness, 

Q.  4.  Hoiv  may  this  he  iUusfrated  by  a  reference 
to  human  affairs  ? 

A.  In  estimating  his  wealth,  a  man  puts  down  as 
so  many  dollars,  a  bond;  not  because  it  is  cash, 
but  because  it  is  really  worth  so  much.  A  mer- 
chant deposites  in  a  bank  at  Philadelphia  a  check 
upon  a  bank  at  New  York  for  one  thousand  dollars, 
and  it  is  immediately  set  down  in  his  book  as  so 
much  cash  received ;  because  it  will  produce  so 
much  cash.  So  faith  is  counted  for  righteousness ; 
because  it  secures  to  a  believer  the  righteousness 
of  Christ.  In  this  manner,  those  texts  which  speak 
of  the  righteousness  and  mediatorial  work  of  Jesus 
Christ  as  the  spring  of  all  saving  blessings,  and 
those  which  speak  of  faith  as  our  righteousness, 
perfectly  harmonize.  We  are  said  to  be  justified 
hy  faith,  but  never  for  faith.  But,  on  the  other 
hand,  the  sacred  Scripture  denominates  the  blood 
of  Christ  the  price  of  our  redemption. 

Q.  5.  Had  Abraham'' s  faith  respect  to  Christ? 

A.  The  faith  of  this  illustrious  Patriarch  cer- 
tainly had  respect  to  Jesus  Christ.  There  is,  and 
can  be,  but  one  way  of  justification  for  fallen  men  ; 
and  this  way  was,  from  the  beginning,  taught  to 
the  church. 

[It  was  taught  by  the  first  promise,  by  sacrifices, 
by  types  and  ceremonies,  predictions  and  pro- 
mises. Besides  traditional  knowledge,  Abraham 
enjoyed  the  light  of  particular  communications 
made  to  himself.  The  promise  was  given  to  him, 
that  in  him  and  in  his  seed  should  all  the  families 
of  the  earth  be  blessed.  "Your  father  Abraham," 
said  the  Redeemer,  " rejoiced  to  see  my  day:  and 
he  saw  it,  and  was  glad."  John  viii.  56.  The  Pa- 
triarch doubtless  expected  to  obtain  mercy  from 
God  through  that  glorious  one  who  was  to  descend 


48  QUESTIONS  [chap.    IV. 

from  his  loins,  and  to  diffuse  his  blessings  over  all 
the  world.  Hence  his  faith  "was  counted  unto 
him  for  righteousness:"  he,  by  faith  embraced  the 
righteousness  of  the  coming  Saviour;  and  it  was 
imputed,  reckoned,  to  him  as  his  own.] 

Q.  6.  To  whose  testimony  does  Paul  appeal  in 
support  of  his  doctrine?  verses  6,  7,  and  8. 

A.  To  that  of  David. 

Q.  7.  Does  David  teach  the  same  doctrine  which 
Paul  taught  P 

A.  Yes ;  he  teaches  justification  by  faith,  with- 
out works. 

Q.  8.  Does  he  describe  the  blessedness  of  the  man 
unto  whom  the  Lord  imputes  righteousness  without 
works?  verses  6 — 8. 

A.  Yes ;  he  teaches  it  in  the  following  words : 
"Blessed  are  they  whose  iniquities  are  forgiven, 
and  whose  sins  are  covered.  Blessed  is  the  man 
to  whom  the  Lord  will  not  impute  sin." 

Q.  9.  What  is  meant  by  the  phrase^  "  will  not  im- 
pute sin." 

A.  It  means  not  charging  it  to  the  sinner,  so  as 
to  exact  punishment;  or  remitting  the  punishment, 
and  forgiving  the  guil.t  of  sin. 

Q.  10.  Can  this  be  done  without  imputing  right' 
eousness  to  the  sinner  ? 

A.  Sin  is  pardoned  on  the  ground  of  the  right- 
eousness of  Christ,  imputed  to  the  believer  by  God, 
and  received  by  faith.  The  blessings  of  justifica- 
tion are  inseparable.  A  sinner  cannot  be  forgiven, 
unless  he  be  justified,  that  is  pronounced  righteous, 
and  entitled  to  all  the  blessings  connected  with  a 
justified  state;  consequently,  when  David  says, 
"  Blessed  is  the  man  to  whom  the  Lord  will  not 
impute  sin,"  it  is  in  efiect  saying,  "  Blessed  is  the 
man  to  whom  the  Lord  imputeth  righteousness 
without  works."  Such  is  the  judgment  of  an  in- 
spired Apostle. 


LESS.    X.]  ON    ROMANS.  49 

Q.  11.  What  is  the  design  of  the  sacred  writer  in 
verses  9 — 17  ] 

A.  His  design  is  to  confirm  the  second  branch 
of  his  argument  presented  in  the  close  of  the  pre- 
ceding chapter,  that  believing  Gentiles  are  justified 
in  the  same  way  in  which  Jewish  believers  were 
justified ;  or,  in  other  words,  that  the  former  parti- 
cipate with  the  latter  in  the  blessedness  of  having 
righteousness  without  works  imputed  unto  them. 

Q.  12.  How  does  the  Apostle  establish  this 
point  ? 

A.  By  several  proofs. 

Q.  13.   What  is  the  first?  verse  10. 

A.  The  first  proof  is  drawn  from  the  fact,  that 
Abraham  was  justified  by  faith,  before  he  was  cir- 
cumcised; and  consequently  it  follows,  that  Gen- 
tiles can  be  justified  by  faith,  while  uncircumcised: 
because  if  circumcision  was  not  necessary  to 
Abraham's  justification,  it  cannot  be  necessary 
to  the  justification  of  Gentiles,  who  have  the  same 
precious  faith  as  this  illustrious  man  had. 

Q.  14.   What  is  the  second  proof  ?  vs.  11,  12. 

A.  The  second  proof  is  derived  from  the  fact, 
that  Abraham  received  circumcision  as  a  "  seal" 
of  the  righteousness  of  faith,  not  to  introduce  a 
difierent  method  of  justification,  but  for  the  very 
purpose  of  constituting  him  father  of  all  believers, 
whether  circumcised  or  not;  and  securing  to  them 
the  imputation  of  righteousness,  or  gratuitous  jus- 
tification, through  the  righteousness  of  Christ  im- 
puted to  them,  verses  11,  12. 

Q.  15.  Did  circumcision  seal  to  Abraham  the  fact 
of  his  being  a  believer?  verse  11. 

A.  Abraham  may  have  derived,  from  the  re- 
ception of  this  rite  from  God,  evidence  of  his  faith ; 
but  the  direct  design  of  the  appointment  was,  to 
seal  the  covenant,  which  God  had  made  with  him, 
and  consequently  all  its  benefits;  of  which  the  im- 
4  E 


60  QUESTIONS  [ciIAr.  IV 

putation  of  Christ's  righteousness  received  b)''  faith 
was  chief. 

Q.  16.  How  did  Abraham  become  the  father  of  all 
believers?  verses  11,  12. 

A.  He  became  the  father  of  all  believers,  not 
merely  by  being  held  \ip  as  a  model  of  faith  to  all 
men,  but  by  the  "  covenant"  in  which  God  pro- 
mised to  make  him  the  father  of  many  nations ; 
which  promise  the  inspired  writer  tells  us,  means, 
that  he  should  be  a  father  to  all  believers,  whether 
Jews  or  Gentiles,  as  well  as  a  father  to  all  his 
natural  descendants. 

Q.  17.  What  is  meant  by  the  term  '' heir^*  in 
verse  131 

A.  An  heir  is  one  who  receives  an  inheritance 
by  his  filial  relation  to  the  giver.  Thus  Abraham 
received  all  his  blessings  from  God ;  and,  in  the 
same  manner,  all  believers  obtain  their  blessings. 
They  are  the  children  of  God  ;  and,  therefore,  all 
their  blessings  coming  to  them  as  children,  consti- 
tute an  inheritance. 

Q.  18.  Was  a  promised  to  Abraham  that  he 
should  be  heir  to  the  world  P 

A.  No  promise,  in  so  many  words,  can  be  found 
on  record;  but  the  promises  recorded  are  equiva- 
lent. 

[In  Gen.  xii.  2,  3,  we  find  this  promise,  "And 
thou  shalt  be  a  blessing:  and  I  will  bless  them 
that  bless  thee,  and  curse  him  that  curseth  thee : 
and  in  thee  shall  all  the  families  of  the  earth  be 
blessed."  In  Gen.  xv.  5,  it  is  written,  "And  he 
brought  him  forth  abroad,  and  said,  I>ook  now  to- 
ward heaven,  and  tell  the  stars,  if  thou  be  able  to 
number  them:  and  he  said  unto  him,  so  shall  thy 
seed  be."  And  in  Gen.  xvii.  4 — 7,  "  As  for  me,  be- 
hold, rny  covenant  is  with  thee,  and  thou  shalt  be 
a  father  of  many  nations.  Neither  shall  thy  name 
any  mora  be  called  Abram,  but  thy  name  shall  be 


LESS.    XI.]  ON    KOMANS.  5l 

Abraham  ;  for  a  father  of  many  nations  have  I 
made  thee.  And  I  will  make  thee  exceeding  fruit- 
ful, and  I  will  make  nations  of  thee,  and  kings 
shall  come  out  of  thee.  And  I  will  establish  my 
covenant  between  me  and  thee,  and  thy  seed  after 
thee,  in  their  generations,  for  an  everlasting  cove- 
nant, to  be  a  God  unto  thee,  and  to  thy  seed  after 
thee."  Now,  it  has  been  already  seen,  that  the 
seed  promised  to  Abraham  comprehends  all  be- 
lievers, as  well  as  his  natural  descendants;  and  as 
we  are  assured  that  "the  meek  shall  inherit  the 
earth;"  (Psa.  xxxvii.  11;)  and  it  is  predicted  by 
Daniel,  (ch.  vii.  27,)  that  "  the  kingdom  and  do- 
minion, and  the  greatness  of  the  kingdom,  under 
the  whole  heaven,  shall  be  given  to  the  saints  of 
the  people  of  the  Most  High ;"  it  follows  that  when 
this  prediction  shall  be  fulfilled,  and  religion  shall 
universally  prevail  among  all  nations  and  in  all 
the  world,  Abraham  and  his  seed  will,  as  heirs, 
possess  "  the  world."] 


LESSON  XI. 

Q.  1.  How  did  Abraham  receive  this  great  prO' 
Tiiise?  verse  13. 

A.  This  promise  was  received,  the  Apostle  in- 
forms us,  not  through  the  law,  that  is,  on  condition 
of  fulfilling  any  law  known  to  the  Patriarch,  or 
that  might  be  afterwards  known  to  his  seed ;  but 
through  the  "righteousness  of  faith;"  that  is,  the 
righteousness  of  the  Lord  Jesus  Christ  imputed  to 
him,  and  to  all  his  believing  seed;  by  which  he 
was  justified,  and  they  are  justified  in  their  suc- 
cessive generations.  This  finished  and  glorious 
righteousness  is  the  ground  of  every  gracious  pro- 
mise which  was  ever  given  to  fallen  man. 


52  QUESTIONS  [chap.    IV, 

Q.  2.   What  does  this  verse  prove  ?  verse  13. 

A.  It  is  a  furiher  confirmation  of  the  truth  as- 
serted in  the  10th  and  11th  verses,  that  Abraham 
was  constituted  father  of  all  believers,  for  the  pur- 
pose of  securing  to  them  justification  by  faith, 
through  the  righteousness  of  Christ  imputed  to  them. 

Q.  3.  What  is  the  meaning  of  the  phrase,  in  the 
next  (14)  verse,  "  they  which  are  of  the  law  ."" 

A.  The  phrase,  '•  they  which  are  of  the  law," 
should  be  rendered  '•  they  which  are  of  law."  It 
means  those  who  depend  on  their  works  or  per- 
sonal obedience  to  law. 

Q.  4.   What  would  follow,  if  such  vjere  heirs? 

A.  If  such  were  heirs;  if  the  blessing  of  justi- 
fication and  other  blessings  connected  with  it,  were 
obtained  by  works  ;  if  such  were  the  method  of 
justification,  then  it  would  follow  that  faith  is  made 
void,  and  cannot  justify  sinners;  and  further,  that 
the  promise  is  made  of  none  eftect;  it  cannot  be 
fulfilled  ;  no  one  can  be  saved. 

Q.  5.  Why,  in  that  case,  can  none  he  saved?  Why 
cannot  the  promise  be  fulfilled?  verses  14,  15. 

A.  Because,  there  can  be  but  one  method  of 
justification ;  if  justification  depend  on  personal 
obedience  to  law,  then  the  promise  of  receiving- 
righteousness  by  faith  cannot  be  fulfilled;  nor  can 
any  be  saved  by  their  personal  obedience. 

[The  plan  is  an  impracticable  one;  because  no 
man  can  yield  perfect  obedience.  "The  law,"  we 
are  told  in  the  15th  verse,  "  worketh  wraih;"  it 
brings  punishment;  it  can  never  pronounce  a  sin- 
ner, on  the  footing  of  his  own  (»bedience,  righteous. 
If  there  were  no  law,  there  would  be  no  transgres- 
sion ;  but  there  is  a  law,  holy  and  just;  and  as  this 
law  has  been  violated,  there  are  multiplied  trans- 
gressions \n  be  imputed  and  punished.] 

Q.  6.  What  is  the  result  of  the  Apostle' s  reasoning 
in  this  chapter?  verse  16. 


LESS.    XI.]  ON    ROMANS.  53 

A.  The  result  of  his  reasoning  is,  that  the  pro- 
mise is  of  faith,  made  to  all  who  believe. 

Q.  7.   Why  is  the  promise  of  faith?  verse  16. 

A.  The  Apostle  states  two  reasons  why  it  was 
given  to  faith.  The  first  is,  that  the  method  of 
justification  might  be  of  grace,  the  only  way  in 
which  sinners  could  be  justified.  The  second 
reason  is,  that  the  promise,  which  included  justifi- 
cation by  faith,  might  be  sure  to  all  the  believing 
seed  of  Abraham,  who  is  the  common  father  of 
the  believing  Jews  and  Gentiles. 

Q.  8.  Huiv  did  Abrahant  become  the  father  of  all 
believers?  verse  17. 

A.  By  the  covenant,  as  has  already  been  shown, 
which  God  was  pleased  to  make  with  him  for  that 
very  purpose  ;  and  the  language  of  which  he  quotes. 

Q.  9.  Did  God  consider  Abraham  as  the  fattier  of 
many  nations,  or  of  all  believers,  as  soon  as  the  cove' 
nant  was  made  ? 

A.  He  did,  and  very  justly,  on  account  of  his 
omniscience  and  omnipotence. 

[God  foresaw  all  his  seed  as  they  would,  in  suc- 
cessive generations,  come  into  existence;  and  he 
was  able  to  quicken  the  dead  body  of  the  Patriarch, 
so  as  to  give  birth  to  his  promised  son,  Isaac,  and 
the  souls  of  his  seed  dead  in  trespnsses  and  sins. 
When,  therefore,  he  spake  of  those  things  which 
were  not,  as  though  they  were,  he  spake  in  a  man- 
ner becoming  his  omniscience  and  omnipotence.] 

Q.  10.    What  is  contained  in  verses  18 — 21  ] 

A.  A  commendation  of  Abraham's  faith. 

Q.  11.  How  did  the  Patriarch  ^'against  hope  be- 
lieve in  hope?"  verses  18 — 20. 

A.  Abraham  was  now  about  an  hundred  years 
old,  and  Sarah,  his  wife,  far  advanced  in  life;  and 
had  he  confined  his  views  to  the  ordinary  opera- 
tions of  nature,  he  would  have  concluded  there 
was   no   probability  of  his   having   a   child,  and 

i2 


64  QUESTIONS  [chap.    IV. 

abandoned  all  hope  of  becoming  a  father  of  many 
nations :  but  knowing  the  power  of  God,  and  being 
fully  assured  he  was  able  to  do  all  his  pleasure, 
he  confidently  believed  his  promise ;  and  thus,  in 
opposition  to  the  principles  of  human  calculation, 
he  firmly  indulged  the  delightful  hope  of  becoming 
what  God  had  promised  to  make  him,  "  a  father  of 
many  nations." 

Q.  12.  How  does  faith  honour  God?  vs.  20,  21. 

A.  Faith  credits  the  testimony,  confides  in  the 
power,  relies  on  the  mercy,  and  accepts  the  gra- 
cious offers  of  God;  and  thus  it  honours  him. 

Q.  13.  Does  the  imputation  of  inghteousness  de- 
pend on  the  strength  of  a  sinner^ s  faith  ?  verses 
20,21. 

A.  Our  faith  in  God's  promise  ought  to  be 
strong;  and  the  stronger  our  faith,  the  more  we 
honour  God:  but  the  imputation  of  righteousness 
depends  on  the  reality^  and  not  on  the  strength  of 
our  faith. 

["Lord,  I  believe;  help  thou  mine  unbelief ;" 
(Mark  ix.  24;)  exclaimed  the  distressed  parent 
who  sought  the  aid  of  our  Saviour.  His  faith  was 
accepted,  and  his  son  was  delivered ;  the  foul 
spirit  was  expelled.] 

Q.  14.  Why  was  the  record  made  that  "Abraham 
believed  God,  and  it  was  imputed  unto  him  for  right- 
eousness ?"  verses  22,  23. 

A.  For  our  sake,  as  well  as  for  his  sake.  "  For," 
as  Paul  says,  "  whatsoever  things  were  written 
aforetime,  were  written  for  our  learning;  that  we, 
through  patience  and  comfort  of  the  Scrip'tures, 
might  have  hope."  Rom.  xv.  4.  The  record 
lays  down  a  general  principle,  according  to  which 
God  will  deal  with  sinners,  and  assures  us  that 
if  we  believe,  it  will  be  imputed  unto  us  for  right- 
eousness.* 

*  The  word  tr:inslatecl  imputed,  occurs,  in  one  form  or  an- 


LESS.    XII.]  ON    ROMANS. 


55 


Q.  15.   Why  did  Jesus  our  Lord  die  ?  v.  25. 

A.  He  was  delivered  to  death  for  our  ofTences, 
to  make  expiation  for  them.  See  Isaiah  liii.  5; 
1  Peter  ii.  24. 

Q.  16.  What  connedio7i  exists  between  the  resur- 
rection of  Christ,  and  our  justification  ?  v.  25. 

A.  If  Christ  had  not  been  raised  from  the  dead, 
it  would  have  proved  his  work  incomplete,  and 
our  sins  would  not  have  been  expiated.  1  Cor. 
XV.  17.  But  when  he  was  raised  from  the  dead, 
by  the  glory  of  the  Father,  public  evidence  was 
given,  that  his  work  was  finished  and  accepted  as 
sufficient  for  our  justification.  He  lives  to  present 
to  God  the  virtue  of  his  precious  blood  which  he 
shed,  and  as  our  great  High  Priest  to  intercede  for 
us  in  the  Most  Holy  Place.  Heb,  ix.  23,  24. 

Q.  17.  What  lesson  may  we  learn  from  this 
chapter  ? 

A.  We  may  derive  from  it  a  lesson  of  "  grati- 
tude" to  God  for  admitting  us.  Gentiles,  into  his 
church ;  for  constituting  Abraham  his  friend,  our 
father;  and  securing  to  us  by  covenant-grant,  the 
spiritual  blessings  that  were  promised  in  that  gra- 
cious covenant,  which  he  was  pleased  to  establish 
with  our  illustrious  father. 


LESSON  xn. 


BOMANS    V. 


Q.  1.   What  is  contained  in  this  chapter? 

A.  From  verses  1  to  11,  the  Apostle  begins  hia 
illustration  of  the  "  efficacy"  of  the  gospel,  by  ex- 
other,  eleven  times,  in  this  chapter.  Twice  it  is  rendered  by 
the  word  count;  three  times,  by  the  word  reckon;  and  six 
times,  by  the  word  impute.  It  might  with  propriety,  hava 
been  translated,  in  every  place,  by  the  word  impute. 


56  QUESTIONS  [chap.    V. 

hibiting  the  blessings  flowing  from  justification  by 
faith,  intermingled  with  the  grounds  of  them;  and, 
then,  from  verse  12  to  the  end  of  the  chapter,  he 
runs  a  parallel  between  Adam  and  Christ,  to 
show,  that  precisely  as  Adam,  by  his  disobedience, 
transmitted  to  all  his  natural  posterity  sin  and 
death ;  so  Christ,  by  his  obedience,  communicates 
to  all  his  people  righteousness  and  life. 

Q.  2.  What  is  the  first  blessing  of  justification 
mentioned  by  Paul?  verse  1. 

A.  Peace  with  God. 

Q.  3.  What  produced  a  state  of  warfare  between 
God  and  man  ? 

A.  Sin  produced  this  dreadful  state.  While 
man  was  holy  and  obedient,  he  lived  in  a  delight- 
ful state  of  friendship  and  peace  with  his  Maker; 
but  so  soon  as  he  had  sinned  he  came  under  Divine 
displeasure  ;  and,  conscious  of  guilt,  he  endea- 
voured to  flee  from  the  presence  of  God,  whom  he 
had  oflfended. 

[Such  is  the  condition  of  all  men  by  nature;  at 
enmity  with  their  Maker  they  oppose  his  will,  and 
contend  against  him;  and  He,  justly  displeased 
with  their  conduct,  frowns  upon  them,  frustrates 
their  designs,  and  punishes  them.] 

Q.  4.  Is  not  this  a  hopeless  contest  ? 

A.  It  is  utterly  hopeless,  and  must,  if  persisted 
in,  issue  in  the  eternal  ruin  of  the  sinner.  "Woe 
to  him  that  strivelh  with  his  Maker!"  Isa.  xlv.  9.  , 

Q.  5.  How  does  justification  produce  peace  be- 
tween God  and  the  sinner  ? 

A.  When  a  sinner  is  justified,  his  sins  are  par- 
doned, and  God  is  reconciled  to  him  ;  and,  grace 
being  communicated,  and  his  heart  renewed,  his 
enmity  is  slain,  and  love  to  God  prevails  in  its 
place. 

Q.  6.   To  whom  are  we  indebted  for  this  peace? 

A.  We   are   indebted  to  Jesus   Christ  both  for 


LESS.    XII.]  ON    ROMANS.  57 

peace,  and  for  justification  its  cause,  verse  1;  chap, 
iii.  24. 

Q.  7.   What  is  the  meaning  of  verse  2  ? 

A.  Believers  have  been  introduced  by  Jesus 
Christ  into  a  state  of  gracious  acceptance  with 
God,  to  whom  they  have,  daily,  free  access  for 
worship  and  communion  ;  and  in  this  blessed  state 
of  free  access  to  the  presence  of  infinite  Mnjesty 
they  stand.  It  has  been  secured  to  them  with  all 
its  privileges  by  the  merits  of  Christ.  Faith  in 
him  is  the  means  of  access;  and  it  is  by  the  ex- 
ercise of  this  faith,  we  are  preserved  in  this  de- 
lightful state,  and  continue  to  enjoy  its  precious 
privileges.  Knowing  that  they  enjoy  such  a  state 
of  acceptance  with  God,  believers  rejoice  in  hope 
of  the  glory  of  God. 

Q.  8.    What  is  meant  hy  the  glory  of  God  ?  v.  2. 

A.  That  future  state  of  endless  holiness  and 
blessedness,  safety  and  honour,  into  which  God 
has  promised  to  bring  his  people. 

Q.  9.  Is  m,ore  included  in  jusiijication  than  the 
pardon  of  sins  P  verses  1,  2. 

A.  Justification  includes  a  title  to  eternal  life, 
as  well  as  the  remission  of  sins.  Hence  it  is  that, 
not  only  peace  with  God,  but  access  into  his  pres- 
ence and  rejoicing  in  hope  of  the  glory  of  God, 
follow  from  justification.  "The  gift  of  God  is 
eternal  life,  through  Jesus  Christ  our  Lord."  Chap, 
vi.  23. 

Q.  10.  What  was  the  condition  of  primitive  Chris- 
tians?  V.  3. 

A.  They  were  afflicted,  persecuted,  deprived  of 
their  goods,  imprisoned,  tormented,  broken  on  the 
wheel,  and  burnt  at  the  stake. 

Q.  1 1.  Might  not  the  heathen  urge  their  suffering 
condition,  against  the  doctrine  of  the  sacred  writevj 
that  they  stood  high  in  favour  luith  God? 

A.  The  heathen   no  doubt  did  regard  their  suf- 


58  QUESTIONS  [chAP.    V. 

ferings  as  irreconcilable  with  the  statement  that 
they  were  children  of  God. 

Q.  12.  How  is  this  objection  miswered  by  the 
Apodh  P 

A.  Not  by  denying  the  fact,  or  attempting  to 
conceal  the  painful  consequences  that  resulted 
from  a  profession  of  Christianity,  in  the  midst  of 
ignorant  and  wicked  idolaters. 

[The  fact  was  well  known.  But  the  Apostle 
V^^as  not  ashamed  of  his  sufferings  for  Christ;  nor 
were  his  fellow  Apostles,  nor  their  genuine  con- 
verts. Is  an  ambitious  man,  contending  for  an 
earthly  crown,  ashamed  of  the  hardships  and  perils 
through  which  he  must  pass  to  reach  his  glittering 
prize]  And  shall  Christians  be  ashamed  of  the 
privations,  afflictions,  sufferings,  and  dangers, 
through  which  they  must  pass  to  gain  a  heavenly 
crown  ]  Ashamed  !  no  !  "  We,"  says  the  Apostle, 
"  glory  in  tribulation  also,"  as  well  as  in  hope  of 
future  happiness,  on  account  of  its  present  effects 
on  our  hearts  and  lives.] 

Q.  13.   What  are  the  first  effects  mentioned  P  v.  3. 

A.  "Tribulation  worketh  patience;"  a  submis- 
sive acquiescence  in  the  will  of  God,  in  regard  to 
all  trials  he  may  be  pleased  to  appoint. 

Q.  14.   What  is  the  second  effect  ?  verse  4. 

A.  Patience  works  "experience."  By  patient 
submission  to  trials,  Christians  discover  the  grace 
they  have  received  from  on  high ;  the  strength  of 
their  faith,  and  the  consolations  God  can  impart 
to  bear  them  up  under  them  ;  the  preciousness  of 
his  promises  and  his  faithfulness  in  fulfilling  them; 
and,  from  the  various  exercise  of  grace  under  af- 
flictions, they  obtain  new  evidence  of  a  change  of 
heart,  and  of  their  interest  in  Christ. 

Q  15.  What  is  the  third  effect  of  tribulation? 
verse  4. 

A.  Experience  produces  "hope;"  hope  of  being 


LESS.    XII.]  ON    ROMANS.  59 

the  objects  of  the  Divine  care  and  kindness — of 
being  preserved  in  all  future  trials  and  dangers — 
of  receiving  all  needful  grace  to  sustain  their 
Christian  character,  by  walking  worthy  of  their 
heavenly  vocation — of  enjoying  the  consolations 
of  religion — and  of  being  admitted  into  heaven  at 
last  to  rest  from  all  trials  and  afflictions,  tempta- 
tions and  sins,  sickness  and  sorrow,  and  to  live  in 
endless  purity  and  peace,  happiness,  and  glory. 

Q.  16.  What  does  the  Apostle  say  of  the  Chris- 
tian's hope  ?  verse  5. 

A.  He  says,  "  Hope  maketh  not  ashamed." 

Q.  17.   What  does  this  import  P 

A.  The  Christian  has  no  reason  to  be  ashamed, 
of  the  "nature"  of  his  hope;  for  it  is  worthy  of 
being  embraced  by  every  human  being;  it  is  more 
valuable  than  rubies  and  gems  the  most  costly, 
and  a  richer  ornament  than  a  crown  of  gold:  nor 
ashamed  of  the  "  grounds"  of  his  hope ;  for  it  is 
founded  on  the  death  of  Christ  for  sinners,  on  the 
love,  the  promises,  and  oath  of  God:  (Heb.  vi.  17 
— 20;)  nor  ashamed  on  account  of  the  uncertainty 
of  its  being  fulfilled  ;  for  as  God  is  able,  so  it  is  not 
to  be  doubted  he  is  willing  to  fulfil  every  expecta- 
tion warranted  by  his  word.  The  hope  of  the 
Christian  will  be  more  than  realized.  "  Beloved, 
now  are  we  the  sons  of  God,  and  it  doth  not  yet 
appear  what  we  shall  be :  but  we  know  that,  when 
he  shall  appear,  we  shall  be  like  him ;  for  we  shall 
see  him  as  he  is."  1  John  iii.  2. 

Q.  18.  What  present  enjoyment  sustains  the 
Christianas  hope  P  verse  5. 

A.  The  love  of  God  is  shed  abroad  in  his  heart 
by  the  Holy  Ghost. 

[In  the  economy  of  Divine  grace,  it  is  the  work 
of  the  blessed  Spirit  to  apply  salvation  to  the  souls 
of  men.  By  his  enlightening  and  secret  operations 
■)n  their  minds  and   heart,  He  gives  them  such 


60  QUESTIONS  [chap.    V. 

views  of  the  truth,  as  convinces  them  of  the  love 
of  God  to  miserable  sinners,  and  his  readmess  to 
be  reconciled  to  them;  such  peace  and  tranquillity 
of  mind,  and  such  holy  feelings  and  joy  of  heart, 
that  they  cannot  doubt  that  God  loves  them,  and 
that  they  love  him.  The  love  of  God,  like  holy  oil, 
is  thus  poured  out  by  the  Spirit  to  cheer  their 
hearts.] 

Q.  19.  But  IS  not  this  mere  enthusiasm,  mere  de- 
lusive feeling,  arising  from  an  overheated  imagina- 
tion ? 

A.  That  there  is  a  counterfeit  joy,  and  that,  by 
the  deceitful  working  of  satan  on  the  imagination, 
sinners  may  be  deluded  with  an  idea  of  being  the 
favourites  of  heaven,  and  consequently  rejoice  in 
the  hope  of  escaping  the  punishment  of  their  sins, 
and  of  enjoying  future  happiness,  is  not  to  be  de- 
nied. But  counterfeit  money  proves,  not  that  all 
is  spurious,  but  that  there  is  genuine  coin.  So  this 
delusion  of  satan  proves  the  reality  and  excellence 
of  the  work  which  he  imitates. 

[This  Divine  work  of  the  Holy  Spirit  is  known, 
by  its  nature,  to  be  true  and  heavenly,  just  as  the 
sun  is  known  by  its  own  light.  It  is  accom- 
panied with  such  views  of  the  holiness,  as  well  as 
of  the  mercy  of  God,  of  the  evil  of  sin,  and  of  the 
beauties  of  holiness;  such  views  of  the  excellence 
and  loveliness  of  Christ,  of  the  necessity  and  glory 
of  his  work;  and  attended  with  such  gratitude  and 
love  to  God,  such  penitential  feelings,  such  abase- 
ment (>f  soul  on  account  of  sin,  such  earnest  de- 
sires for  purity  of  heart  and  life,  such  elevation 
above  the  world,  and  devotion  of  soul  to  God,  as 
well  as  such  joy  of  heart  arising  from  a  sense  of 
his  wonderful  love,  that  the  source  of  the  commu- 
nication is  known  by  the  work  itself.  Thus  the 
Holy  Spirit  bears  witness  with  the  spirit  of  Chris- 
tians that  they  are  the  children  of  God:  thus  he 


LESS.    XIII.]  ON    ROMANS.  61 

"seals"  them    unto   the  day  of  redemption,  and  is 
the  "earnest"  of  the  heavenly  inheritance.] 


LESSON  XIII. 

Q.  I.   What  follows  in  verses  7 — 10. 

A.  The  sacred  writer,  in  those  verses,  for  the 
confirmation  of  our  faith,  and  to  assure  us  that 
such  blessings  as  he  had  stated,  must  follow  from 
being  justified,  reasons  on  the  love  of  God  dis- 
played in  the  death  of  Christ. 

Q.  2.  How  does  he  illust?-afe  the  love  of  God? 

A.  He  shows  how  transcendent  it  is,  infinitely 
surpassing  all  human  love. 

[The  utmost  effort  of  human  love  is  for  one  man 
to  die  for  another  man,  who  is  worthy  of  being 
thus  honoured  ;  but  God  so  loved  the  world,  that 
he  gave  his  own  Son  to  die  for  us;  when  we  were 
utterly  unable  to  deliver  ourselves  from  our  miser- 
able and  sinful  condition ;  while  we  were  yet 
"sinners,"  going  on  in  rebellion;  not  the  friends, 
but  the  enemies  of  God,  and  without  any  inclina- 
tion to  return  to  him.] 

Q.  .3.  How  is  the  9th  verse  connected  with  the  pre- 
ceding  ? 

A.  The  9th  verse  is  an  inference  from  what  the 
Apostle  had  said  of  justification  and  the  love  of 
God  in  giving  his  Son  to  die  for  sinners.  How 
perfectly  clear  it  is,  that  God,  who  provided  justifi- 
cation at  so  costly  a  sacrifice  as  the  death  of  his 
own  Son,  will  save  those  who  have  received  this 
great  blessing  from  eternal  punishment! 

Q.  4.   What  is  in  the  lOth  verse  P 

A.  The  lOih  verse  contains  the  same  idea  as 
the  9th,  but  presented  in  a  different  view,  so  as  to 
confirm  the  delightful  fact,  that  the  hope  of  the 
justifi.ed  will  certainly  be  realized. 

F 


62  QUESTIONS  [chap.  V, 

[Assuredly  the  wonderful  love  of  God  to  them, 
when  in  a  state  of  enmity,  which  spared  not  his 
own  Son,  but  appointed  the  shedding  of  his  blood 
to  bring  them  into  a  state  of  reconciliation,  will 
not  suffer  those  to  perish  who  are  reconciled;  but 
will  certainly  save  them,  by  his  Son,  who  now  lives 
to  intercede  for  them,  by  presenting  the  merit  of 
his  sacrifice  before  God,  and  to  defend  them  from 
ail  their  enemies.] 

Q.  5.  What  is  expressed  in  the  llth  verse  ? 
A.  In  that  verse  the  inspired  writer  teaches  us, 
that  the  believer  in  Christ  is  not  only  secure  in  his 
blessings  and  hopes ;  but  his  relation  to  God  is 
such,  that  he  may  Joy  in  God ;  or,  as  it  is  in  the 
original,  he  may  boast  of  God  as  his  God  and 
portion,  who,  by  covenant,  has  engaged  to  be  his 
God,  and  to  provide  for  him  in  a  way  divinely 
munificent. 

Q.  6.  To  whom  are  we  indebted  for  these  wonder- 
ful privileges  and  blessings  P 

A.  We  owe  all  our  privileges  and  blessings  to 
our  Lord  Jesus  Christ;  who  made  atonement  for 
our  sins,  and  effected,  by  the  shedding  of  his  blood, 
our  reconciliation  to  God. 

Q.  7.   What  follows  in  the  next  verse? 

A.  The  Apostle  begins,  in  the  12th  verse,  a 
parallel  between  Adam  and  Christ;  which  being 
interrupted,  by  verses  13 — 17,  which  are  justly 
marked  by  a  parenthesis,  is  resumed  in  the  18th 
verse,  and  continued  to  the  end  of  the  chapter. 

Q.  8.  Is  the  comparison  one  of  contrast  or  of 
resemblance  ? 

A.  It  is  a  comparison  by  way  of  resemblance. 

Q.  9.  How  can  that  be  proved? 

A.  It  appears  from  the  structure  of  the  Apostle's 
language,  but  especially  from  the  14th  verse,  where 
Adam  is  called  '•  the  figure  or  type  of  him  that  was 
to  come,"  that  is  Christ. 


LESS.    XIII.]  ON    ROMANS.  63 

[A  type  represents,  in  certain  points  of  resem- 
blance, its  antitype.  Thus  the  serpent  lifted  up  by 
Moses  in  the  wilderness,  represented  the  lifting  up 
of  Christ  on  the  cross  ;  and  the  sprinkling  of  the 
blood  of  the  Paschal  lamb,  represented  the  sprink- 
ling of  the  blood  of  "  Christ,  our  passover,  slain 
for  us."] 

Q.  10.  In  what  did  the  resemblance  between  Christ 
and  Adam  consist  ? 

A.  Not  in  their  respective  works :  for  they  were 
not  alike,  but  directly  opposite ;  the  one  disobedi- 
ence, the  other  obedience.  Not  in  the  effects  of 
their  respective  works ;  because  they  too  were  di- 
rectly opposite;  the  effects  of  Adam's  disobedience 
being  sin  and  death,  but  the  effects  of  Christ's  obe- 
dience, righteousness  and  life. 

Q.  11.  In  what  then  consists  the  resemblance? 

A.  In  the  character  or  relation  which  they,  as 
public  persons,  sustained  to  those  who  were  af- 
fected by  their  conduct,  and  in  the  mode  in  which 
they  communicated  the  effects  of  their  works.* 

Q.  12.   What  was  the  character  of  Adam  ? 

A.  He  was  not  only  the  natural,  but  the  public, 
head  of  his  natural  posterity.  He  was  their  repre- 
sentative, who  acted  for  them. 

Q.  13.  How  could  that  be,  when  we  were  not  living 
to  give  our  consent  ? 

A.  Our  consent  was  not  necessary.  Men,  in 
human  society,  often  represent  persons,  who  did 

*  The  comparison,  in  the  parenthesis,  may,  at  first  view, 
seem  to  be  one  of  contrast:  hut,  on  a  close  inspection,  it  is 
found  to  be  one  of  comparison.  Had  the  Apostle,  in  those 
verses,  compared  either  the  nature  of  the  works  of  Christ 
and  Adam,  or  the  nature  of  the  effects  of  their  works,  it 
^vould  necessarily  have  been  a  comparison  of  contrast;  but 
he  only  compares  the  works  in  re>:pect  to  influence  on  those 
whom  each  represented:  and.  in  thjs  respect,  the  comparison 
is  one  of  resemblance,  because  the  influence  of  each  was 
alike  great  and  estensive,  though  the  influence  of  Christ's 
work  far  transcends  that  of  Adam  in  power. 


64  QUESTIONS  [chap.    V. 

not  give  their  consent.  God  had  a  sovereign  right 
to  appoint  Adam,  as  the  federal  Head  and  Repre- 
sentative of  his  posterity,  just  as  he  had  to  consti- 
tute Abraham  the  father  of  many  nations,  and  to 
authorize  parents,  in  many  things,  to  represent  and 
act  for  their  infant  children. 

Q.  14.    What  character  did  Christ  sustain? 

A  He  was  the  representative  Head  and  Substi- 
tute of  his  people.  He  is  called  the  Mediator  and 
the  Surety  of  the  covenant.  See  Heb.  ix.  15; 
vii.  22. 

Q.  1-5.  Is  the  word  '^man^^  in  this  verse  to  he  taken 
hi  the  sense  assigned  to  it  in  Gen.  i.  27,  so  as  to  include 
Eve?  verse  12. 

A.  No;  here  it  is  expressly  limited  to  Adam,  of 
whi)m  the  sacred  writer  is  speaking.  See  v.  14. 

Q.  16.  What  is  the  signijication  of  the  term 
''death?'''  verse  12. 

A.  Death  signifies  not  merely  the  death  of  the 
body,  but  also  the  preceding  penal  evils,  and  in- 
deed the  whole  penalty  or  punishment  of  sin. 

[Death  was  threatened  as  the  punishment  of  sin, 
Gen.  ii.  17.  In  this  verse,  death  is  spoken  of  as 
the  punishment  of  sin:  "and  death  by  sin:"  and 
in  verse  14,  the  reign  of  death  over  mankind  is 
urged  by  the  inspired  writer,  as  a  proof  that  sin 
had  been  imputed  before  the  time  of  Moses.  In 
chap.  vi.  23,  death  is  expressly  called  the  "  wages" 
of  sin;  and  in  chap.  viii.  13,  death  is  threatened  as 
the  punishment  of  sin:  "For  if  ye  live  after  the 
flesh  ye  shall  die;"  where  it  certainly  cannot  sig- 
nify only  temporal  death;  because  those  who  live 
after  the  spirit  die  in  that  way.] 

Q.  17.  What  is  the  mea7iing  of  the  phrase,  "by 
one  man  sin  entered  into  the  world .?"  Does  it  signify 
only  that  Adam  committed  the  first  sin,  aiid  that  his 
posterity  afterwards  followed  his  example ,-  and  so 
sin  spread  in  the  world  ? 


LESS.    XIII.]  ON    ROMANS.  65 

A.  This  cannot  be  its  meaning;  because  it  is 
contrary  to  fact.  Adam  did  not  commit  the  first 
sin ;  as  is  plainly  stated  in  the  history  of  the  fall. 
Gen.  iii.  1 — 6.  And  the  writer  of  this  epistle  says 
in  his  epistle  to  Timothy,  "Adam  was  not  de- 
ceived ;  but  the  woman,  being  deceived,  was  in  the 
transgression." 

Q.  18.   What,  then,  is  its  meaning  P 

A.  Sin  is  personified  by  the  Apostle  in  this 
chapter,  see  verse  21 ;  which  shows,  that  he  is  not 
speaking  of  sin  as  limited  to  the  person  of  Adam. 

[Under  the  same  figure  he  speaks  of  sin,  in  this 
verse,  verse  12,  and  represents  it  as  entering  the 
world  like  a  monarch  into  .his  kingdom.  This  in- 
terpretation is  confirmed  by  the  closing  clause  of 
the  verse :  "  for  that  all  have  sinned ;"  and  by  the 
first  clause  of  the  19th  verse  ;  "  for  as  by  one  man's 
disobedience  many  were  made  sinners."  And  it 
will  appear  to  be  correct,  with  increasing  evidence, 
as  we  proceed  in  explaining  the  remainder  of  the 
chapter.] 

Q.  19.  What  is  the  meaning  of  the  words,  "and 
death  hy  sinP"  verse  12. 

A.  Death  is  personified,  as  well  as  sin,  and  re- 
presented by  the  Apostle,  in  the  14th  verse,  as 
reigning,  like  a  malignant  monarch,  over  the  whole 
world,  co-extensively  with  sin:  "Nevertheless 
death  reigned  from  Adam  to  Moses." 

[When,  therefore,  he  says,  death  entered  into  th6 
world  by  sin,  he  not  merely  refers  to  the  death  of 
Adam,  but  teaches  us  how  death  began  his  reign ; 
that  by  the  sin  of  Adam,  he  entered  into  the  world, 
and  from  this  sin,  received  his  commission  to 
reign  over  the  human  race.] 

Q.  20.  What  additional  evidence  can  you  present 
in  favour  of  this  interpretation  ?  verse  12. 

A.  The  Apostle,  we  have  seen,  speaks  in  the 
preceding  clause,  of  the  entrance  of  sin  into  the 
5  f2 


66  QUESTIONS  [chap.    V. 

world  generally;  and  consequently  he  speaks  of 
death,  its  penalty,  in  the  same  extensive  significa- 
tion. Besides,  this  sense  is  further  confirmed,  by 
the  next  clause;  "and  so  death  passed  upon  all 
men."  Does  not  this  make  it  evident,  that,  in  the 
preceding  part  of  the  verse,  the  sacred  writer  had 
given  an  account  of  the  spread  of  death  in  the 
world  ?  The  words,  "  so  death  hath  passed  upon 
all  men,"  is  equivalent  to  "  and  so  the  sentence  of 
death  has  passed  upon  all  men."  See  verses  16,  18. 

Q.  21.  What  is  the  meaning  of  the  last  clause  of 
the  verse  P  verse  12. 

A.  By  the  words,  "for  that  all  have  sinned," 
the  sacred  writer  assigns  the  reason,  why  death,  or 
the  sentence  of  death,  hath  passed  upon  all  men. 
The  reason  is  this,  all  the  natural  posterity  of 
Adam  are,  in  the  estimation  of  God,  sinners,  by  his 
sin  or  disobedience.     See  verse  19. 


LESSON  XIV. 

Q.  1.  How  could  all  men  be  sinners,  before 
they  had  violated  the  Divine  law  ?  and  how  could 
they  sin  before  they  had  existence  ? 

A.  All  men  were  tried  in  Adam ;  he  represented 
them ;  and,  consequently,  what  he  did  was  ac- 
counted by  God  as  done  by  them;  and,  when  he 
sinned,  all  whom  he  represented  were  considered 
as  having  sinned  in  him.  God  knew  "  infallibly" 
the  precise  number  of  human  beings  that  would 
descend  from  the  first  pair:  he  could,  therefore, 
with  perfect  propriety,  speak  of  all,  as  if  they  had 
already  come  into  existence,  and,  viewing  them  as 
sinners,  pass  sentence  of  death  upon  them. 

Q.  2.  Does  the  apostle  offer  any  proof  of  this  fact  ? 
verse  14. 


LESS.    XIV.]  ON    ROMANS.  67 

A.  The  death  of  infants  who  had  not  sinned 
after  the  similitude  of  Adam's  transgression,  is 
presented  by  him  (in  verse  14)  as  proof,  that  sin 
was  imputed  to  them  who  had  not  "  actually"  and 
"  personally"  violated  either  the  law  of  Moses  or 
any  other  law. 

[Now,  from  this  fact,  that  infants  who  have  not 
personally  nor  actually  sinned,  are  treated,  by  a 
just,  holy,  and  merciful  God  "as  sinners,"  it  fol- 
lows, conclusively,  that  they  must  really  be  sinners, 
in  some  sense.  But,  in  what  imaginable  sense, 
can  they  be  sinners,  except  the  one  already  noticed 
as  taught  by  the  Apostle  ;  namely,  that  they  sinned 
in  Adam  their  "representative?"  Besides,  the 
universal  extent  of  the  closing  clause,  in  ver^e  12, 
"all  have  sinned,"  assigned  as  a  reason,  why 
"  death  has  passed  upon  all  men,"  proves  that  in- 
fants must  be  sinners  ;  for  if  they  were  not,  they 
would  not  die ;  a  just  God  would  not  treat  them  as 
sinners.  The  argument  is  short  and  conclusive. 
It  is  this  :  Death  has  passed  upon  all  men ;  be- 
cause "all  have  sinned:"  infants  are  a  portion  of 
all  men ;  therefore  death  has  passed  upon  infants  ; 
and,  consequently  infants  have  "  sinned."] 

Q.  3.  Hovj  is  it  further  proved  that  infants  are 
really  meant  in  verse  14] 

A.  It  is  perfectly  plain,  that  in  the  14th  verse, 
mankind  are  distributed  into  two  classes ;  that  one 
class  is  formed  by  those  who  sinned  after  the  simi- 
litude of  Adam's  transgression,  and  the  other  class 
is  composed  of  such  as  have  not  sinned  after  the 
similitude  of  Adam's  transgression.  Now,  it  is 
clear  that  those  who  have  "actually"  and  "per- 
sonally" transgressed  the  law,  as  their  father  Adam 
had  done  before  them,  belong  to  the  first  class ; 
and  that  infants  who  have  not  sinned  personally  and 
actually,  belong  to  the  second  class. 

[But,  on  supposition  that  two  classes  are  not  con- 


68  QUESTIONS  [chap.  V. 

tetnplated  by  the  sacred  writer;  and  that,  by  the 
phrase  in  question,  he  means  all  who  "  have  sinned 
under  a  different  economy,"  what  will  follow!  The 
argument  becomes  defective  and  unsound.  The 
death  of  men  who  have  actually  and  personally 
transgressed  is  accounted  for;  but  the  death  of  that 
large  portion  of  the  human  race  who  die  in  infancy, 
is  not  accounted  for.  They,  on  the  interpretation 
admitted  for  the  sake  of  exposing  its  fallacy,  are 
free  from  all  sin,  and  yet  they  are  treated  as  sin- 
ners and  punished  with  death.  The  argument  of 
the  Apostle,  who,  to  prove  the  justice  of  the  sen- 
tence of  death  passed  on  all  men,  affirms  as  a  fact, 
that  "all  have  sinned,"  is  entirely  inconclusive; 
because  it  is  not  a  fact  that  "all  who  die"  have 
sinned.  Millions  of  innocent  beings  fall  under 
the  penalty  of  a  law  which  they  have  in  no 
sense  violated.  Who  will  dare  to  charge  such 
absurdity  on  inspired  reasoning  1  But  admit  our 
interpretation,  and  all  is  correct;  the  argument 
becomes  perfectly  logical  and  conclusive.  The 
penalty  of  the  law  is  inflicted  on  all  men,  because 
all  men  have  sinned;  infants  die,  because  they 
have  sinned.  The  curse  lights  on  none  but  the 
guilty;  sin  is  as  universal  as  death;  death  reigns 
over  all,  because  sin  reigns  over  all.] 

Q.  4.   What  follows  in  the  next  three  verses  ?  1 5- 1 7. 

A.  The  Apostle  takes  notice  of  a  difference  in 
regard  to  the  influence  of  the  work  of  Adam  and 
of  the  work  of  Christ;  and  shows  that  the  latter 
greatly  transcends  the  former:  that  it  blots  out, 
not  only  the  guilt  of  that  one  sin,  which  brought 
on  many  "judgment  unto  condemnation,"  but  the 
guilt  of  multiplied  iniquities;  and  that  those  who 
receive  from  it  abundance  of  grace  and  the  gift  of 
righteousness,  shall  not  only  be  delivered  from  the 
reign  of  death,  but  "  shall  reign  in  life  by  Jesus 
Christ." 


LESS.    XIV.]  ON    ROMANS. 


69 


Q.  5.   What  is  observable  in  the  ISth  verse  P 

A.  The  Apostle  resumes  the  comparison,  which 
he  had  commenced  iu  verse  12,  but  which  had 
been  interrupted  by  the  parenthesis  composed  of 
the  intervening  verses. 

Q.  6.  Does  he  speak  of  the  tendency  of  AdarrHs 
offence,  to  bring  condemnation  on  all  men  ? 

A.  He  does  not  speak  of  its  tendency.,  but  as- 
serts that  it  really  brought  a  sentence  of  con- 
demnation on  all  men.  And  this  fact  he  had  pre- 
viously affirmed  in  verse  16,  "for  the  judgment 
was  by  one  to  condemnation." 

Q.  7.  Are  the  terms  "  all  men,^''  in  the  second  mem- 
ber of  this  verse,  to  be  taken  in  an  unlimited  sense? 
verse  18. 

A.  By  no  means ;  for,  even  in  the  first  member 
of  the  verse,  they  are  not  used  in  an  absolute 
sense;  because  the  man  Christ  Jesus  must  be  ex- 
cepted, who  was  not  represented  by  Adam,  and 
consequently  not  affected  by  his  sin:  and,  in  the 
second  member,  they  are  to  be  limited,  so  as  to 
accord  with  other  plain  statements  of  sacred  Scrip- 
ture. 

Q.  8.   What  is  the  point  of  the  comparison  ? 

A.  It  is  not  the  number  affected  by  the  offence 
of  Adam,  and  by  the  righteousness  of  Christ,  but 
the  mode  in  which  men  are  affected,  by  the  sin 
of  the  one,  and  by  the  righteousness  of  the  other. 

[The  Apostle  teaches  us,  that  "precisely"  as,  by 
Adam's  sin,  "judgment  came"  upon  all  his  pos- 
terity "  to  condemnation,"  "even  so,  by  the  right- 
eousness of"  Christ,  "the  free  gift  came  upon  all" 
believers  "unto  justification  of  life."  Adam  re- 
presented all  his  posterity;  therefore,  his  sin  being 
imputed  to  them,  they  come  under  the  penal  sen- 
tence of  condemnation.  Christ  represented  all  his 
people ;  therefore  his  righteousness  being  imputed 
to  them,  when  they  believe,  they  receive  the  sen- 


70  QUESTIONS  [chap.    V. 

tence  of  justification  unto  life.  Here  is  the  point 
of  resemblance  exhibited  in  the  comparison. 
The  mode,  in  which  the  destructive  influence  of 
Adam's  sin  reached,  and  ruined  all  his  posterity, 
was  the  same  as  that  by  which  the  saving  influ- 
ence of  Christ's  righteousness  reaches  and  saves 
all  who  believe.] 

Q.  9.   WJtat  is  found  in  the  next  verse  ?  verse  19. 

A.  That  verse  contains  a  confirmation  of  the 
exposition  just  given  of  the  18ih  verse,  and  proves 
it  to  be  correct;  for  there  the  sacred  writer  tells 
us,  that  "  as  by  one  man's  disobedience  many 
were  made  (constituted)  sinners,  so  by  the  obe- 
dience of  one  shall  many  be  made  (constituted) 
righteous." 

[Is  not  this  imputation?  In  what  way  but  by 
imputation  could  this  be  effected]  How  could  men 
be  constituted  sinners,  by  Adam's  disobedience, 
unless  his  sin  was  imputed  to  them,  and  they  were 
charged  with  its  guilt,  and  treated  accordingly  ] 
And  how  could  sinners  be  constituted  righteous, 
by  the  obedience  of  Christ,  and  fhey  treated  as 
righteous,  unless  his  obedience  was  imputed  to 
themi] 

Q.  10.   Why  luas  the  law  of  Moses  revealed? 

A.  We  are  informed  by  the  Apostle,  in  verses 
20,  21.  It  was,  besides  other  reasons,  published  to 
the  world,  to  bring  to  light  the  guilt  and  wicked- 
ness of  mankind;  and  thus  to  afford  a  brighter 
display  of  the  infinite  grace  of  God  in  pardoning 
sin  ;  and  to  furnish  more  signal  triumphs  of  the 
righteousness  of  Jesus  Christ,  in  saving  believers 
from  the  dominion  and  power  of  sin,  and  all  its 
penal  effects,  and  in  bringing  them  to  the  enjoy- 
ment of  eternal  life. 

Q.  11.  What  practical  lesson  may  he  drawn  from 
this  chapter  ? 

A.  We  may  learn  from  this  chapter  this  impor- 


LESS.    XV.]  ON    ROMANS.  71 

tanl  lesson,  that  we  owe  every  blessing  of  salva- 
tion to  the  Lord  Jesus  Christ. 

[To  hioi  the  inspired  writer  ascribes  our  peace 
with  God,  verse  1 ;  our  introduction  into  a  state 
of  gracious  acceptance  with  God,  verse  2;  our 
justification,  to  his  blood  and  righteousness,  verses 
9,  18;  our  reconciliation,  to  his  death,  verse  10: 
and  our  salvation,  to  his  life,  verses  9,  10.  By  his 
obedience  we  become  righteous,  verse  19;  through 
him  the  grace  of  God,  and  the  gift  by  grace  abound 
unto  many,  verse  13;  by  him,  they  who  "receive 
abundance  of  grace,  and  the  gift  of  righteousness, 
shall  reign  in  life,"  verse  17;  and  through  his 
righteousness,  grace  reigns  unto  eternal  life,  v.  21. 


LESSON  XV. 

ROMANS    VI. 

Q.  1.   What  is  the  design  of  this  chapter  ? 

A.  The  Apostle's  design  in  this  chapter  is,  to 
give  another  view  of  the  efficacy  of  the  gospel. 

[In  the  preceding  chapter  he  had  shown  the  gos- 
pel's efficacy  in  securing  the  peace  of  believers,  in 
furnishing  them  with  consolation  under  afflictions, 
and  in  animating  them  with  holy  joy  or  boasting 
in  God;  and,  in  this  he  proceeds  to  prove  its 
power  in  subduing  their  sins,  in  promoting  their 
sanctification,  and  in  carrying  them  on  in  a  course 
of  increasing  holiness.] 

Q.  2.   What  is  contained  in  this  chapter  P 

A.  The  chapter  exhibits  the  obligations  resting 
on  Christians  to  holy  obedience,  verses  1 — 5  ;  it 
discloses  the  source  of  their  sanctification,  verses 
6 — 10 ;  it  contains  exhortations  to  a  holy  life, 
verses  11 — 13;  it  presents  the  most  encouraging 


72  QUESTIONS  [chap.    VI. 

assurance  of  success  to  faithful  exertions  in  com- 
plying with  duty,  verse  14;  and  it  furnishes  the 
strongest  motives  to  holy  obedience,  verses  16-23. 

Q.  3.  How  does  the  chapter  begin  ? 

A.  The  chapter  begins  with  an  objection. 
[In  the  preceding  chapters  the  Apostle  had  illus- 
trated the  great  and  precious  doctrine  of  gratuitous 
justification,  through  the  imputed  righteousness  of 
Christ;  he  had  shown  that  this  inestimable  bless- 
ing is  bestowed  on  ungodly  sinners  who  believe, 
without  regard  to  their  works,  and  solely  on  ac- 
count of  the  Redeemer's  merits ;  and  that,  in  this 
way  of  saving  sinners,  Divine  grace  abounds  ex- 
ceedingly in  the  remission  of  sins.  To  this  hea- 
venly doctrine  unrenewed  men  objected,  as  they 
still  do,  that  it  leads  to  licentiousness,  by  setting 
aside  the  necessity  of  good  works,  and  that  it  sanc- 
tions the  wicked  maxim,  "Let  us  continue  in  sin 
that  grace  may  abound."] 

Q.  4.  How  does  the  inspired  luriter  meet  the  objee- 
Hon  ? 

A.  He  expresses  his  abhorrence  of  the  tendency 
imputed  to  his  doctrine,  and  exposes  the  absurdity 
of  drawing  such  an  inference  from  it,  by  showing 
it  to  be  contrary  to  Christian  experience.  "  How 
shall  we  that  are  dead  to  sin,  live  any  longer 
therein  ?" 

Q.  5.   What  is  meant  by  the  pJtrase^  "  dead  to  sin  ?'* 

A.  The  Apostle  means,  that  Christians  have 
received  grace  to  renounce  the  love  and  practice 
of  sin,  to  determine  that  they  will  no  longer  serve 
sin,  but  lead  a  pure  and  holy  life. 

Q.  6.  Does  the  gospel  produce  this  effect  in  all  wlio 
sincerely  believe  it  ? 

A.  It  certainly  does  influence  all  true  believers 
in  this  manner. 

[By  exhibiting  the  expiation  of  sin  made  by  the 
holy  life  and  terrible  death  of  God's  own  Son,  it 


LESS.    XV.]  ON    ROMANS.  73 

proves  in  the  most  striking  manner,  the  Divine 
abhorrence  of  sin ;  that  God  will  maintain  the 
majesty  of  his  law;  and  that  its  demands  are  so 
pure  and  extensive,  that  sinful  man  can  neither 
keep  it,  nor  make  satisfaction  for  its  violation. 
The  gospel  too  teaches  that  Christ  died,  to  deliver 
sinners  not  only  from  the  guilt  and  punishment  of 
sin,  but  from  its  dominion,  pollution,  and  power 
Now,  no  man  can  sincerely  and  experimentally 
believe  all  this,  unless  he  really  and  heartily  re- 
pents of  sin.  A  true  Christian  has,  by  the  views 
he  has  received,  from  the  teaching  of  the  Holy 
Spirit,  of  the  purity  and  spiritual  nature  of  the 
Divine  law,  discovered  the  vile  and  malignant 
nature  of  sin  ;  and  he  has  had  his  conviction  on 
this  subject  deepened  and  strengthened,  by  looking 
to  the  cross,  and  contemplating  what  it  cost  his 
Redeemer  to  make  atonement  for  it.  With  such 
views  of  the  hateful  nature  of  sin,  he  has  applied 
to  Jesus  Christ  for  grace  to  deliver  him  from  servi- 
tude to  this  malignant  tyrant,  as  well  as  for  right- 
eousness to  justify  him.  From  his  Redeemer  he 
has  received  renewing  and  sanctifying  grace  ;  and 
he  has  been  enabled  actually  to  die  unto  sin,  to  re- 
nounce it,  and  to  determine  to  resist  it,  in  every 
form  and  shape.  Now,  is  it  not  absurd  to  suppose, 
that  such  a  Christian,  with  such  views,  purpose, 
and  experience,  should  harbour  in  his  mind,  for  a 
moment,  the  thought  of  continuing  in  sin  that  grace 
may  abound?] 

Q.  7.  What  other  argument  does  the  Apostle  urp-e  ? 
V.  3—5. 

A.  He  derives  an  argument  to  show  the  un- 
founded nature  of  the  objection,  from  the  obliga- 
tion of  Christian  baptism. 

[The  import  and  the  obligation  of  this  sacred 
rite,  he  proves,  bind  the  recipient  of  it  to  be  con- 
formed to  the  death  of  Christ,  by  dying  to  sin  as 

G 


74  QUESTIONS  [chap.    VI. 

he  died  on  account  of  it;  and  conformed  to  his 
resurrection,  by  rising  to  a  new  and  holy  life,  as 
he  arose  from  the  dead,  to  live  for  evermore, 
verses  3 — 5.] 

Q.  8.  What  is  meant  by  the  phrase,  ^^  Baptized 
into  Christ?'' 

A.  It  signifies  that  those  who  are  baptized,  be- 
coming the  disciples  of  Christ,  are  bound  to  receive 
his  doctrines,  and  to  obey  his  precepts,  are  devoted 
to  his  service  as  faithful  members  of  his  church, 
and  are  sealed  as  living  members  of  his  bod}\ 

Q.  9.  What  is  signified  by  the  words,  "Are  bap- 
tized into  his  death  P" 

A.  They  signify,  that,  as  Christ  died  to  deliver 
his  people  from  their  sins,  as  well  as  to  procure 
their  pardon ;  so,  as  already  intimated,  when  they 
receive  the  ordinance  of  baptism,  they  are  laid 
under  obligations  to  conform  to  his  death,  by  dying 
unto  sin. 

Q.  10.  How  are  we  to  understand  the  4th  verse  P 

A.  Christ,  by  being  buried  for  three  days,  gave 
evidence  that  he  was  really  dead ;  so  we  are 
taught  by  baptism,  that  we  are  to  conform  to  his 
burial,  by  giving  evidence  of  our  entire  separation 
from  sin,  and  renunciation  of  its  dominion;  and, 
further,  that  we  should  endeavour,  in  conformity 
to  the  resurrection  of  Christ,  to  rise  to  a  new  and 
divine  life. 

Q.  11.   What  is  the  Tneaning  of  the  5th  verse  P 

A.  That  verse  is  intended  to  confirm  what  is 
said  in  the  preceding  verse.  An  allusion  is  sup- 
posed to  be  had  to  engrafting;  by  which  a  cion, 
taken  from  one  tree,  and  inserted  into  a  branch  of 
another,  becomes  naturalized  to  the  foreign  tree, 
so  that  it  lives  by  it,  and  grows  with  it.  Thus 
real  Christians,  united  to  Christ,  derive  efficacy 
from  his  death,  to  become  conformed  to  his  death, 
and  efficacy  from  his  resurrection  to  become  con- 
formed to  his  resurrection. 


LESS.    XV.]  ON    ROMANS.  75 

Q.  12.  7s  there  an  allusion  to  immersion  in  the  4th 

verse ? 

A.  Different  opinions  are  entertained  on  this 
point. 

[The  allusion  is  admitted  by  some  Psedobaptist 
writers ;  but,  while  they  concede  the  point,  they 
justly  remark,  that  it  furnishes  no  support  to  the 
exclusive  and  illiberal  claims  of  the  Baptists.  It 
may,  they  observe,  be  urged  to  prove,  that  immer- 
sion was  one  mode  of  administering  the  ordinance, 
in  primitive  times ;  but  it  brings  not  a  particle  of 
evidence,  that  it  was  the  only  mode  practised  by 
the  Apostles;  as  the  Baptists  insist,  in  opposition  to 
strong  circumstantial  evidence.  But,  as  there  is 
nothing  in  the  mode  of  baptism  resembling  plant- 
ing referred  to  in  the  fifth  verse,  it  does  not  ap- 
pear, others  think,  that  the  admission  of  the  allu- 
sion to  immersion,  in  the  fourth  verse,  can  be  fairly 
required  by  our  Baptist  friends,] 

Q.  13.  What  is  meant  hy  "■the  glory  of  the  Fa- 
ther" i?i  the  Ath  verse  ? 

A.  It  may  mean  the  glorious  operations,  or  the 
glorious  power,  of  the  Father. 

Q.  14.   What  is  disclosed  to  us  in  the  Gth  verse? 

A.  The  source  of  our  sanctification. 

[Christians  are  so  intimately  united  to  Christ, 
that  they  may  be  said  to  be  crucified  with  Christ, 
and  to  be  risen  with  him.  Paul  says,  "I  am  cru- 
cified with  Christ,"  Gal.  ii.  20 ;  and,  to  the  Colos- 
sians,  he  says,  "  If  ye  be  risen  with  Christ,  seek 
those  things  which  are  above."  The  consequence 
of  this  intimate  union  to  the  Redeemer  is,  that  they 
participate  in  the  benefits  of  his  death  and  of  his 
resurrection ;  or,  to  use  the  language  of  the  Apos- 
tle, "our  old  man  is  crucified  with  him,  that  the 
body  of  sin  might  be  destroyed,  that  henceforth  we 
should  not  serve  sin,"  verse  6.  This,  Christians 
are  taught  in  the  gospel ;  and  therefore,  they  know 


76  QUESTIONS  [chap.    VI. 

the  important  fact;  and  the  knowledge  of  it  may 
well  impart  vigour  to  their  struggles  against  sin, 
and  encourage  their  exertions,  in  a  course  of  holy 
obedience  to  the  Divine  will.] 

Q.  15.  What  is  the  signification  of  the  words, 
"  our  old  man  ?"  verse  6. 

A.  It  signifies  our  depraved  nature,  called  our 
old  man,  in  opposition  to  the  new  nature,  imparted 
by  grace,  called  "the  new  man."  Col.  iii.  9,  10. 

Q.  16.  What  is  meant  by  the  '■'body  of  sin?" 
verse  6. 

A.  It  means  human  depravity;  which  affects 
every  part  of  sinful  man,  soul  and  body;  and  is, 
therefore,  justly  compared  to  a  body  with  many 
members. 

Q.  17.   What  is  contained  in  the  1th  verse  ? 

A.  It  assigns  a  reason  why  Christians  should 
not  serve  sin;  for  being  dead  to  sin,  by  profession, 
and  really  dead  to  it,  by  the  grace  of  their  Re- 
deemer, they  are,  according  to  the  original,  lite- 
rally rendered,  justified  from  sin;  or,  as  it  seems 
to  be  rightly  translated,  freed  from  sin.  Sin  has 
no  right  to  require  their  service  ;  they  are  delivered 
from  its  power  to  command  them;  just  as  a  ser- 
vant, when  dead,  is  set  free  from  the  authority  and 
control  of  his  former  master. 

Q.  18.  What  inference  may  a  Christian  draw 
from,  "  his  being  dead  with  Christ, ^^  in  the  manner 
explained  above  ? 

A.  He  may  confidently  draw,  from  the  fact,  the 
inference,  that  he  shall  also  live  with  Christ. 


LESSON  XVI. 

Q.  1 .   What  consideration  does  ihz  Apostle  suggest 
to  confirm  the  Christianas  expectation?  vs.  9,  10. 


LESS.    XVI.]  ON    ROMANS.  77 

A.  He  suggests  this  consideration,  that  Christ 
has  by  his  death  effectually  expiated  sin,  and  se- 
cured every  end  designed  to  be  accomplished  by 
his  death;  and  that,  of  course,  his  resurrection 
from  the  dead  is  final  and  triumphant.  He  lives 
for  ever.  "I  am  He  that  liveth  and  was  dead; 
and  behold,  I  am  alive  for  ever  more.  Amen;  and 
have  the  keys  of  hell  and  of  death."  Rev.  i.  18. 
Now,  this  risen  and  glorious  Saviour  lives  to  in- 
tercede for  his  people,  and  is  "  Head  over  all  things 
to  his  church."  Eph.  i.  22.  He  has  given  this 
delightful  assurance,  "Because  I  live,  ye  shall  live 
also."  John  xiv.  19. 

Q.  2.  What  exhortation  is  founded  on  the  doctrine 
stated?  verses  11 — 13. 

A.  The  Apostle  exhorts  Christians  to  think 
rightly  of  themselves,  to  remember  that  they  are, 
by  profession  and  by  the  grace  of  Christ,  dead 
unto  sin,  but  alive  unto  God;  and,  in  consistency 
with  their  renewed  character,  to  keep  their  body 
uncontaminated  by  sin;  and,  instead  of  suffering 
any  member  of  it,  the  eye,  or  the  ear,  or  the 
hands,  or  the  feet,  or  the  tongue,  to  be  abused  as 
an  instrument  of  evil,  to  devote  themselves  to  the 
service  of  God,  and  to  use  all  their  members  as 
instruments  in  doing  his  will. 

Q.  3.  What  encouragement  is  given  to  Christians, 
to  obey  this  exhortation?  verse  14. 

A.  The  promise  is  given,  that  sin  shall  not  re- 
cover its  dominion  over  them. 

Q.  4.  What  reason  is  assigned  for  the  promise  ? 
verse  14. 

A.  The  fact,  that  they  "  are  not  under  the  law, 
but  under  grace." 

Q.  5.  Are  not  Christians  under  the  law  ? 

A.  Christians,  like  other  men,  were  born  under 
the  operations  of  the  law,  as  a  broken  "covenant 
of  works ;"  and,  while  in  that  condition,  they  were 

g2 


78  QUESTIONS  [chap.    VI. 

left,  without  strength  or  assistance,  under  the  full 
reign  of  sin  :  for  the  law  contains  no  promise  for 
those  who  have  violated  it,  but  denounces  against 
them  its  dreadful  curse ;  while,  at  the  same  time, 
it  continues  to  insist  on  its  original  demands  for 
perfect  unsinning  obedience. 

Q.  6.  What  is  meant  hy  the  words,  "  U7ider grace  ?" 
verse  14. 

A.  The  Apostle  means  the  "  covenant  of  grace ;" 
which  God,  in  infinite  mercy,  was  pleased  to  es- 
tablish for  reovering  sinful  and  fallen  men,' from 
the  terrible  consequences  resulting  from  the  breach 
of  the  first  covenant. 

[The  covenant  of  grace  contains  promises  for 
ruined  man,  and  furnishes  grace  to  enable  sinners 
to  accept  of  its  gracious  offers,  and  thus  to  come 
under  its  protecting  influence.  When  they  accept 
of  its  offers,  they  are  delivered  from  the  law,  in 
its  "  covenant  form,"  and  from  its  "  dreadful  curse ;" 
they  are  no  longer  bound  to  satisfy  for  their  sins, 
nor  to  obey  its  precepts,  "  with  a  view  to  their  jus- 
tification :  because  the  Redeemer  has  done  all  this 
for  them;  he  has  made  a  full  satisfaction  for  all 
their  sins,  and  yielded  for  them  that  perfect  obedi- 
ence which  the  law  required.  United  by  faith  to 
him,  they  have  an  interest  in  all  his  merits;  his 
righteousness  being  imputed  to  them,  they  are  com- 
pletely justified;  and  God  considers  and  treats 
them,  as  if  they  had  themselves  made  satisfaction 
for  their  sins,  and  fulfilled  all  righteousness. 
Hence  it  follows,  that  they  are  not  under  the  law, 
in  the  manner  stated  ;  and  that  sin  will  not  recover 
its  dominion  over  them,  nor  can  they  come  into 
condemnation.  Chap.  viii.  1. 

Q.  7.  But  are  not  Christians  tinder  the  law  ? 

A.  They  are  not  under  the  law  as  a  "covenant;" 
but,  as  a  "  rule  of  life,"  they  are,  and  must  for  ever 
remain  under  it:  they  love  it;  they  delight  in  it. 


LESS.    XVI.]  ON    ROMANS.  79 

and  long  for  the  time  when,  freed  from  the  remains 
of  sin,  they  shall  become,  both  in  heart  and  life, 
perfectly  conformed  to  all  its  holy  requirements. 
1  Cor.  ix.  21 ;  Rom.  vii,  22. 

Q.  8.   What  is  found  in  the  jifteentli  verse  ? 

A.  The  Apostle  anticipates  an  objection,  that 
might  be  raised  against  his  doctrine  of  Christians 
not  being  under  the  law  but  under  grace. 

Q.  9.  Does  his  doctrine  furnish  just  ground  for 
the  objection  ? 

A.  Certainly  not;  for  it  would  be  absurd  and 
wicked,  indeed,  for  any  professor  of  religion  to 
derive  encouragement  to  sin,  from  that  very  ar- 
rangement which  infinite  wisdom  and  mercy  have 
made,  for  saving  men  from  sin,  and  encouraging 
them  to  shun  it,  and  to  reach  after  increasing  holi- 
ness. 

Q.  10.  What  answer  does  the  Apostle  give  to  the 
objection?  verse  16. 

A.  He  shows  that  the  only  way  to  prove  we  are 
not  under  the  law,  but  under  grace,  is  obedience  to 
the  divine  law;  and  that  they  who  abuse  his  doc- 
trine, by  deriving  from  it  encouragement  to  sin, 
give  the  fullest  proof  of  their  being  not  under 
grace,  but  under  the  law,  and  doomed  by  its  ter- 
rible sentence  to  everlasting  death. 

Q.  11.  Does  the  Apostle  express  a  favourable  opin- 
io7i  of  the  Roman  Christians  ?  verses  17,  18. 

A.  He  does  ;  he  thanks  God  that  they  had  be- 
come entirely  altered  in  their  conduct,  and  were 
leading  a  holy  life. 

Q.  12.  Does  the  sacred  writer  mean  really  to  thank 
God  that  Christians  had  been  tlie  servants  of  sin  ? 

A.  No ;  but  by  referring  to  their  former  sinful 
state,  he  means  to  thank  God  for  the  wonderful 
change  which  his  grace  had  wrought  in  them. 

Q.  1 3.  Is  there  any  thing  peculiar  in  the  original, 
rendered  by  these  words,  "  that  form  of  doctrine 
which  was  delivered  you .?" 


80  QUESTIONS  [chap.    VI. 

A.  There  is :  the  gospel  is  compared  to  a 
mould,  and  Christians  to  the  metal  poured  into  it, 
to  receive  its  form  and  impression.  His  meaning 
is,  that  the  Christians  at  Rome  had  come  under 
the  full  influence  of  the  gospel,  and  were  brought, 
both  in  heart  and  in  life,  in  some  good  degree,  to 
an  entire  correspondence  with  its  holy  require- 
ments. 

Q.  14.   What  follows  in  the  next  verses  P  19,  20. 

A.  An  exhortation  to  be  as  diligent  in  serving 
God,  as  they  had  been  in  serving  sin ;  stimulating 
themselves  in  their  work  of  holy  obedience,  by  the 
recollection  of  their  having  formerly  been  wholly 
devoted  to  sinning. 

Q.  15.  B^  what  motives  is  this  exhortation  urged? 
verses  21—23. 

A.  The  Apostle  urges,  as  motives,  on  the  one 
hand,  the  consideration  that  the  service  of  sin  was 
shameful  in  its  nature,  unprofitable  in  its  fruits, 
and  destructive  in  its  end ;  and,  on  the  other,  the 
consideration  that  the  service  of  God,  was  honour- 
able in  its  nature,  profitable  in  its  fruits,  and  happy 
and  glorious  in  its  end. 

Q.  1 6.  What  practical  lesson  may  we  learn  from 
this  chapter  ? 

A.  We  may  learn  this  important  lesson,  that 
the  gospel  of  Christ  is,  in  its  tendency  and  influ- 
ence, most  pure,  holy,  and  heavenly;  and  that 
those  who  name  the  name  of  Christ  ought  to  de- 
part from  all  iniquity.  Darkness  is  not  more 
opposite  to  light,  than  sin  is  to  the  gospel.  Those 
on  whom  the  Sun  of  righteousness,  through  the 
gospel,  pours  his  rays  of  light  and  grace,  will  cer- 
tainly reflect  around  them  his  holy  likeness. 


LESS.    XVU.|  ON    ROMANS.  81 

LESSON  XVII. 

ROMANS    VII. 

Q.  1.   What  is  contained  in  this  chapter  ? 

A.  The  Apostle  continues  his  discourse  on  the 
efficacy  of  the  gospel.  He  gives  a  further  expla- 
nation of  the  state  of  Christians,  in  reference  to  the 
law;  he  commends  the  law  as  holy,  just,  and 
good;  and  he  shows  the  conflict  between  nature 
and  grace,  by  detailing  his  own  personal  expe- 
rience. 

Q.  2.  To  whai  law  does  the  sacred  writer  refer  iii 
the  1st  verse  ? 

A.  He  refers  to  that  law  which  says,  "Thoa 
shalt  not  covet,"  verse  7 ;  to  that  law  which  con- 
vinces of  sin,  verse  7;  to  that  law  which  was 
ordained  to  life,  but  which  Paul  found  to  be  unto 
death,  verse  10;  or,  in  other  words,  to  the  moral 
law,  in  its  "covenant  form." 

Q.  3.  Whom  does  the  Apostle  particularly  ad- 
dress ? 

A.  He  addresses  especially  the  Jewish  converts, 
because  they  were  acquainted  with  the  law. 

Q.  4.   What  does  he  assert  in  the  \st  verse  P 

A.  He  lays  down  this  position,  that  a  man  is 
bound  to  the  law,  as  long  as  he  liveth ;  or  as  long 
as  his  relation  to  it  continues,  so  long  it  can  main- 
tain its  claims  upon  him. 

Q.  5.  Can  death  dissolve  the  relation  of  a  man  to 
the  lav\  as  a  rule  of  conduct  ? 

A.  No;  for  while  he  exists  he  must  be  under 
obligation  to  love  God,  and  to  do  the  duties  grow- 
ing out  of  his  relation  to  his  fellow-creatures. 

Q.  6.  How  then  can  any  man  die  to  the  law,  so  as 
to  be  freed  from  its  demands? 
6 


82  QUESTIONS  [chap.    VII. 

A.  There  must  be  some  sense  in  which  this  is 
practicable,  because  it  is  asserted  by  an  inspired 
teacher.  He  explains  his  meaning  in  the  subse- 
quent verses. 

Q.  7.  How  is  the  meaning  illustrated  hy  the  Apos- 
tle ?  verses  2,  3. 

A.  By  referring  to  the  operation  of  the  law  in 
regard  to  the  marriage  relation.  A  married  woman 
is  bound,  as  a  wife,  to  her  husband,  while  be  lives  ; 
so  that  it  would  be  utterly  unlawful  for  her  to  be 
married  to  another  roan ;  but,  were  her  husband 
to  die,  the  marriage  relation  would  cease,  and  she 
would  be  at  full  liberty  to  become  the  wife  of 
another  man. 

[Such  is  the  relation  of  a  man  to  the  law  or 
covenant  of  works.  So  long  as  this  relation  exists, 
and  he,  proud  of  his  fancied  strength  and  good- 
ness, imagines  he  can  fulfil  its  requirements,  and 
looks  for  justification  on  the  footing  of  his  own 
obedience ;  the  law  retains  over  him  all  its  original 
authority,  and  presses  on  him  all  its  unbending 
demands  for  perfect  obedience,  under  the  dreadful 
penalty  of  death,  in  every  form,  to  any  and  every 
failure.] 

Q.  8.   Can  this  relation  he  dissolved  ? 

A.  It  can ;  for  the  Apostle  has  said.  Christians 
are  not  under  the  law,  chap.  vi.  14 ;  and,  in  this 
chapter,  that  they  are  dead  to  the  law.  Verse  4. 

Q.  9.  By  what  means  is  this  relation  dissolved  ? 

A.  The  Apostle  tells  us  ;  "  Wherefore,  my  bre- 
thren,-ye  also  are  become  dead  to  the  law,  by  the 
body  of  Christ;  that  ye  should  be  married  to  an- 
other, even  to  him  who  is  raised  from  the  dead, 
that  we  should  bring  forth  fruit  unto  God."  v.  4. 

Q.  10.  How  is  this  to  he  explained? 

A.  Three  things  are  plain;  1.  the  relation  to  the 
law  of  which  the  Apostle  speaks  is  compared  to 
the  marriage  relation ;  2.  the  relation  of  Christians 


LESS.    XVII.]  ON    ROMANS.  83 

to  Christ  is  compared  to  a  marriage  relation  ;  and 
3.  the  dissolution  of  the  former  and  the  constitu- 
tion of  the  latter,  are  both  effected  by  the  body  of 
Christ.  Verse  4. 

Q.  1 1.   What  is  meant  hy  the  body  of  Christ  ? 

A.  The  human  nature  of  Christ,  which  he  as- 
sumed for  accomplishing  the  work  of  our  salva- 
tion. "  Sacrifice  and  offering  thou  wouldst  not,  but 
a  body  hast  thou  prepared  for  me."  Heb.  x.  5. 
"  By  the  which  will  we  are  sanctified  through  the 
offering  of  the  body  of  Christ  once  for  all."  Heb. 
X.  10.  "  Who  his  own  self  bare  our  sins  in  his 
own  body  on  the  tree,  that  we  being  dead  unto 
sins,  should  live  unto  righteousness."   1  Pet.  ii.  24. 

Q.  12.  How  are  the  effects  mentioned  produced  hy 
the  body  of  Christ  ? 

A.  The  sufferings  and  obedience  of  Christ  in 
human  nature  afford  the  brightest  display  of  the 
purity,  excellence,  and  unbending  strictness  of  the 
Divine  law  ;  they  present  the  fullest  demonstration 
of  the  holiness  and  justice  of  God;  and  they  furnish 
the  most  signal  exhibition  of  the  love  and  mercy 
of  God,  and  the  most  ample  proof  of  his  willing- 
ness to  be  reconciled  to  sinners.  In  view  of  all 
this,  offending  man,  under  the  teaching  of  the 
Holy  Spirit,  becomes  convinced  of  his  great  sinful- 
ness and  utter  inability  to  justify  himself;  and 
renouncing  all  dependence  on  his  own  works,  and 
abandoning  all  expectations  of  saving  himself,  by 
his  own  obedience,  he  thankfully  and  joyfully 
accepts  of  offered  mercy,  through  Christ,  and  rely- 
ing upon  his  merits,  obtains  pardon  and  righteous- 
ness. Thus,  he  dies  to  the  law,  as  a  covenant  of 
works,  and  is  married  unto  the  Redeemer. 

Q.  13.  But  for  what  purpose  was  the  old  relation 
of  Christians  to  the  law  broken,  and  the  new  one  to 
Christ  formed?  verse  4. 

A.  Not  to  free  them  from  obligation  to  obey  the 


84  QUESTIONS  [chap.  VII. 

moral  law,  as  a  rule  of  life,  but,  on  the  contrary, 
to  furnish  them  with  grace  and  strength  to  enable 
them  to  obey  the  law,  by  bringing  forth  the  fruits 
of  righteousnesss  to  the  glory  of  God. 

Q.  14.  What  is  found  in  the  next  two  verses  ? 
.5,6. 

A.  The  Apostle  shows  the  necessity  of  the 
change  produced  in  the  state  of  Christians. 

Q.  1 5.  What  are  we  to  understand  by  the  phrasBf 
^^when  we  were  in  the  jiesh  ?"  verse  5. 

A.  It  signifies  the  unregenerate,  depraved  state 
of  man,  when  he  is  fully  under  the  control  of 
bodily  appetites,  lusts,  and  passions. 

Q.  16.  What  was  the  condition  of  Christians^ 
while  ill  the  flesh,  or  in  an  unregenerate  state  ?  v.  5. 

A.  Sin,  perversely  opposing  the  requirements 
of  the  law,  excited  unholy  desires  that  led  to  aa 
unlawful  use  of  the  members  of  their  bodies,  and 
exposed  them  to  greater  punishment. 

Q.  17.  What  would  have  been  the  result,  if  Chris- 
tians hud  been  left  in  this  condition  ?  v.  5. 

A.  They  would  have  remained  slaves  to  sin, 
and  finally  have  perished  under  the  righteous  in- 
dignation of  Almighty  God. 

Q.  18.  What  change  was  produced  in  their  condi- 
tion? verse  6. 

A.  They  were  delivered  from  the  law,  in  its 
covenant  form,  and  taught  no  longer  to  depend 
upon  their  personal  obedience  for  life,  but  to  look 
to  Jesus  Christ  for  justifying  righteousness,  for 
pardon  of  sin,  and  peace  with  God.  Thus,  the 
law,  in  its  covenant  form,  by  which  they  had  been, 
held  under  the  curse,  was  dead  to  them  ;  that  is, 
it  had  lost  its  claims  upon  them,  as  a  covenant  of 
life  and  death;  for  these  claims  were  all  satisfied 
for  them,  by  their  Redeemer,  as  their  substitute 
and  surety. 

Q.  19.  What  was  the  effect  of  this  change  in  their 
condition?  verse  6. 


LESS.    XVIII.]  ON    ROMANS.  85 

A.  A  great  change  in  their  moral  conduct. 
They  had  formerly  regarded  only  the  letter  of  the 
law,  and  ignorantly  and  foolishly  imagined,  that, 
by  a  compliance  with  the  letter  of  the  law,  together 
with  the  observance  of  certain  ceremonies  and  at- 
tention to  certain  rites,  they  could  recommend 
themselves  to  God.  But,  enlightened  by  the  Spirit 
to  discover  the  spiritual  nature  of  God's  law,  and 
favoured  with  his  renewing  grace,  they  began  to 
serve  their  Maker,  in  a  very  different  manner,  with 
a  new  and  filial  spirit;  prompted  by  love  and  grati- 
tude, and  desiring  to  answer  the  great  end  of  their 
creation,  by  living  to  God's  glory. 


LESSON  XVIIL 

Q.  1.   What  is  found  in  the  1th  verse  ? 

A.  The  Apostle  meets  an  objection  grounded 
on  his  doctrine.  He  had  taught  that  the  law  could 
not  justify  any  man,  and  that,  by  insisting  on  its 
original  demands,  sin  was  excited  into  operation, 
in  man's  depraved  heart.  Hence  the  opposers  of 
his  doctrine  might  object,  that  the  law  was  sin,  or 
the  proper  cause  of  sin. 

Q.  2.  How  does  Paul  refute  the  objection  ?  vs.  8-11. 

A.  He  admits  the  law  was  the  innocent  occa- 
sion, but  denies  it  was  the  proper  cause  of  sin. 

[He  shows  that  by  the  law,  we  discover  the  de- 
pravity of  our  hearts,  verse  7 ;  feel  the  life  and 
power  of  sin,  verse  8;  working  in  us  all  evil  and 
lustful  desires,  verse  8;  that,  by  a  view  of  its  ex- 
tensive requirements  we  learn  the  worthlessness 
of  our  supposed  goodness;  are  compelled  to  aban- 
don our  vain  attempts  to  justify  ourselves,  and  to 
renounce  the  proud  hopes  founded  on  our  own 
good  deeds ;  verse  9.     The  Apostle  further  shows 

H 


86  QUESTIONS  [chap.    VII. 

that  the  law,  which  was  originally  given,  that,  by- 
obedience  to  its  precepts,  man  might  obtain  eternal 
life,  cannot  now  secure  to  him,  in  his  present  fallen 
state,  that  inestimable  blessing,  but  must  pronounce 
on  him,  on  account  of  his  inexcusable  transgres- 
sions, the  deserved  sentence  of  eternal  death.  Vs. 
9,  10,  11.] 

Q.  3.  How  is  all  this  taught  P  v.  7,  8. 

A.  The  Apostle  teaches  these  truths,  by  refer- 
ence to  his  own  experience. 

Q.  4.  Hovj  was  Paul  made  acquainted  with  the 
true  nature  of  sin  P  verses  7,  8. 

A.  By  the  law. 

Q.  5.  What  is  meant  by  the  words  "  without  the 
law  P^'  verse  9. 

A.  The  Apostle  does  not  mean  he  was,  at  any 
time,  destitute  of  the  revealed  law;  for  he  was 
born  of  Jewish  parents,  and,  from  his  early  years, 
instructed  out  of  the  law:  he  means  that  he  was, 
for  a  long  time,  destitute  of  true  spiritual  know- 
ledge of  the  law;  ignorant  of  its  dem5.nds  upon  the 
heart,  of  its  extensive  requirements,  and  of  its  rigor- 
ous and  unbending  strictness. 

Q.  6.  What  is  the  meaning  of  the  clause,  "  when 
the  commandment  came  P^*  verse  9. 

A.  The  Apostle  refers  to  the  time,  when,  by 
the  illumination  of  the  Holy  Spirit,  and  by  the  ap- 
plication of  the  law  to  his  heart  and  life,  he  dis- 
covered its  spiritual  nature,  extensive  requirements, 
and  awful  sanction ;  and  thus  learned  his  own 
great  sinfulnesss,  and  consequent  exposure  to  Di- 
vine wrath. 

Q.  7.  What  is  meant  hy  the  words,  "  I  was  alive,^* 
and  of  the  vjords  "  I  died?''  Verse  9. 

A.  While  he  was  destitute  of  spiritual  illumina- 
tion, and  ignorant  of  the  spiritual  nature  and  ex- 
tensive requirements  of  the  law,  the  Apostle  enter- 
tained a  high  and  confident  opinion  of  the  safety 


LESS.    XVIII.]  ON    ROMANS.  87 

of  his  state,  and  did  not  doubt  of  being  a  success- 
ful candidate  for  heaven.  Thus,  in  his  ignorance, 
he  was  alive ;  he  did  not  feel  any  apprehensions 
of  danger. 

[But  when  the  commandment  came,  as  explain- 
ed in  the  answer  to  the  sixth  question,  then  he 
discovered  his  great  and  imminent  danger,  and 
utter  unpreparedness  for  death  and  judgment.  He 
felt  he  was  condemned,  and  sinking,  under  the 
pressure  of  wrath,  down  to  eternal  ruin.  He  aban- 
doned at  once  all  his  proud  hopes  of  heaven;  he 
fell  prostrate  in  the  dust  of  humiliation,  as  desti- 
tute of  all  merit  in  the  sight  of  a  pure  and  holy- 
God.     Thus,  he  died. 

Q.  8.  What  commendation  does  Paul  bestow  on 
the  law  ?  verse  12. 

A.  "  The  law,"  he  says,  "  is  holy,  and  the  com- 
mandment holy,  and  just,  and  good." 

Q.  9.   What  is  the  proper  cause  of  death?  v.  13. 

A.  Not  the  law;  for  it  was  designed  for  life, 
to  lead  men  in  the  path  of  holiness,  peace,  and 
happiness.  Sin  is  the  proper  cause  of  death ;  be- 
cause, by  leading  men  to  transgress  God's  holy 
law,  i<t  brings  them  under  his  displeasure  and 
wrath. 

Q.  10.  How  does  the  exceeding  sinfulness  of  sin 
appear?  verse  13. 

A.  This  is  discovered  by  its  opposition  to  a  law 
so  holy,  good,  and  excellent;  and  by  bringing 
death  on  the  transgressor,  through  the  violation 
of  a  law,  designed  to  lead  him,  in  the  path  of  obe- 
dience, to  the  enjoyment  of  life. 

Q.  11.   Why  is  the  law  called  spiritual  ?  v.  14. 

A.  It  is  so  called  in  opposition  to  a  carnal  com- 
mandment, to  denote  its  excellence ;  and  because, 
in  correspondence  with  the  nature  of  God,  who  is 
a  spirit,  and  can  justly  demand  the  homage  of  the 
heart,  it  claims  the  obedience  of  the  soul  and  all 
its  faculties. 


86  QUESTIONS  [chap.    VII. 

Q.  12.  How  do  Christians  know  the  law  to  he  spi" 

ritual?  verse  14. 

A.  By  the  light  of  the  Holy  Spirit,  who  has 
taught  them  its  true  nature  and  spiritual  require- 
ments. 

[By  this  light  of  the  Spirit,  they  see  and  acknow- 
ledge the  law  to  be  excellent ;  although  they  find 
their  unrenewed  nature  so  opposed  to  its  holy  de- 
mands, and  they  so  often  fail  in  their  attempts  to 
comply  with  these  demands.] 

Q.  13.  Is  the  experience  detailed  in  the  following 
verses  to  the  end  of  the  chapter,  the  experience  of  a 
renewed  or  an  unrenewed  man  ? 

A.  It  is  the  experience  of  a  renewed  man. 
Q.  14.    What  proof  can  you  offer  for  this? 
A.  The  language  used  by  the  speaker. 
Q.  15.   What  is  his  language? 
A.  He  says,  "  What  I  hate  that  do  I ;"  verse  15. 
"To  will  is  present  with  me;"  verse  18.     "Now, 
if  I  do  that  I  would  not,  it  is  no  more  I  that  do  it, 
but  sin  that  dwelleth  in  me;"  verse  20.     "I  de- 
light in  the  law  of  God  after  the  inward  man ;" 
verse  22.     "  With  the  mind  I  myself  serve  the  law 
of  God ;"  verse   25.     This  is  language  which  no 
unrenewed  man  can  truly  utter. 

Q.  IG.   What  additional  proof  can  be  offered? 
A.  The  language  used  by  the  sacred  writer,  in 
the  preceding  chapter,  when  speaking  of  unrenew- 
ed men,  which  is  entirely  different  from  the  lan- 
gu'age  of  this  chapter. 

Q'.'17.  How  does  he  speak  of  unrenewed  men? 
A.  He  speaks  of  them  as  "the  servants  of  sin," 
and  as  "free  from  righteousness,"  chap.  vi.  20; 
as  "being  under  the  dominion  of  sin,"  chap.  vi. 
14;  as  having  yielded  their  "members  servants 
to  uncleanness  and  to  iniquity  unto  iniquity,"  chap, 
vi.  19.  This  language  cannot  be  applied  to  re- 
newed men. 


LESS.    XIX.]  ON    ROMANS.  89 

y.  18.   Whose  experience  is  here  described? 

A.  The  Apostle  is  describing  his  own  experi- 
ence, in  illustration  of  his  subject,  to  encourage 
Christians  to  cherish  hope,  notwithstanding  the 
painful  conflicts  they  feel  in  themselves,  between 
the  two  opposite  principles  of  grace  and  sin. 


LESSON  XIX. 

Q.  1.  How  does  Paul  denominate  that  evil  princi- 
ple from  ivhich  he  felt  so  much  hinderance  and  an- 
noyance in  doing  his  duty  ? 

A.  He  calls  it,  "Sin  that  dwelleth  in  me;" 
verses  17,  20,  "Flesh;"  verses  18,25.  "Alaw 
in  my  members;"  verse  23. 

Q.  2.  How  does  he  denominate  the  good  and  oppo- 
site principle  ? 

A.  He  calls  it, /,•  verses  17,20.  "The  inward 
man;"  verse  22.  "The  law  of  my  mind ;"  verse 
23.     "The  mind;"  verse  25. 

Q.  3.  Does  the  inspired  writer  hy  these  different 
names,  mean  hut  two  opposite  principles  ? 

A.  He  does;  he  thus  variously  denominates  his 
two  natures ;  his  new  nature  formed  by  grace,  and 
his  old  depraved  nature  produced  by  sin. 

Q.  4.  How  are  we  to  understand  tlLCse  words,  "  I 
am  carnal,  sold  under  sin  ?"  verse  14. 

A.  These  words  taken  in  an  unrestricted  sense, 
might  well  describe  an  unrenewed  person  :  but  the 
context  evidently  requires  us  to  understand  them 
in  a  restricted  sense. 

[They  are  the  language  of  grief,  and  signify  in- 
voluntary bondage  to  sin,  and  not  a  willing  ser- 
vitude. They  are  strong  expressions,  which  were 
naturally  used  by  one  who  had  a  clear  view  of  the 
purity,  spirituality,  and  excellence  of  the  Divine 

h2 


90  QUESTIONS  [chap.    VII. 

law,  in  giving  vent  to  his  grief  and  abhorrence,  at 
finding  so  much  sin  remaining  in  him,  and  so 
much  want  of  conformity  to  the  holy  law,  which 
he  loved,  and  so  ardently  desired  to  obey. 

Q.  5.    What  is  proved  by  the  15th  and  16th  vs.  >* 

A.  By  the  15th  verse,  in  which  the  Apostle 
speaks,  not  of  his  habitual  conduct,  but  of  involun- 
tary and  unallowed  sins,  that  defiled  his  general 
course  of  obedience,  he  designs  to  prove  what  he 
had  so  passionately  expressed  of  his  remaining 
depravity,  in  the  14th  verse;  and,  in  the  16ih 
verse,  he  adduces  his  sad  experience  of  involun- 
tary sins  as  a  decisive  proof  that  he  regarded  the 
law  as  good  and  excellent. 

Q.  6,  Does  Paul  mean  in  the  nth  verse  to  say,  he 
was  not  the  author  of  involuntary  sins,  nor  respon- 
sible for  the?n  ? 

A.  Certainly  not;  for  he  admits,  in  the  next 
verse,  that  the  flesh,  from  which  these  sins  sprung, 
was  part  of  himself:  "for  I  know  that  in  me,  that 
is,  in  my  flesh,  dwelleth  no  good  thing."  He  dis- 
tinguishes between  his  two  natures,  what  he  was 
by  sin,  and  what  he  was  by  grace ;  and  he  cor- 
rectly denominates  himself  from  his  better  nature; 
just  as  we  say,  "The  mind  is  the  man." 

Q.  7.  What  is  meant  by  the  word  "  /aio"  in  the 
'Hist  verse? 

A.  The  Apostle  means  an  abiding  principle  of 
evil,  which  operated  powerfully  and  regularly, 
like  a  law  that  had  a  right  and  authority  to  govern 
him. 

Q.  8.  What  is  meant  by  the  phrase,  "i7iward 
man,"  in  the  22c?  verse  ? 

A.  The  Apostle  so  denominates  his  new  nature, 
created  within  him,  by  the  power  of  Divine  grace, 
which  had  possession  of  all  the  faculties  of  his 
soul,  and  was  seated  on  the  throne  of  his  heart; 
from  which  sin  had  been  expelled,  and  was  doom- 


LESS.    XIX.]  ON    ROMANS.  91 

ed,  like  a  dethroned  tyrant,  to  be  finally  de- 
stroyed. 

Q.  9.  How  did  Paul  feel  towards  the  law  of  God? 
verse  22. 

A.  He  not  only  approved  of  it  as  just  and  good, 
but  delighted  in  it,  according  to  the  feelings  of  his 
new  nature;  he  wished  to  observe  it  fully,  lament- 
ed his  imperfections,  and  longed  for  perfect  con- 
formity to  all  its  requirements. 

Q.  10.  Why  does  Paul  speak  of  sin  as  a  law  in 
his  members P  verse  23. 

A.  Because  sin  operates  so  much  and  so  strong- 
ly by  means  of  the  body,  its  appetites,  lusts,  and 
passions. 

Q.  11.  Are  these  the  feelings  of  all  real  Christians  ? 

A.  They  are,  in  degree,  just  in  proportion  to 
their  sanctification. 

Q.  12.   Was  sin  a  burden  to  the  Apostle  ?  v.  24. 

A.  It  was  indeed  a  great  burden,  under  which 
he  groaned;  and  from  which  he  longed  to  be  de- 
livered, as  a  man  would,  who  was  compelled  to 
drag  after  him  a  dead  body  chained  to  him  by  way 
of  punishment.  To  this  kind  of  refined  cruelty, 
it  is  supposed,  by  some  commentators,  the  Apostle 
alludes,  when  he  says,  "  Who  shall  deliver  me 
from  the  body  of  this  death?" 

Q.  13.  How  did  Paul  expect  to  obtain  deliverance  ? 
verse  25. 

A.  He  confidently  expected  to  obtain  complete 
deliverance  from  Jesus  Christ. 

[Christ  had  begun  the  work  by  freeing  him  from 
the  dominion  of  sin  :  and  the  Apostle  felt  assured, 
the  work  w^ould  be  finished,  by  the  same  rich  and 
powerful  grace  of  his  Redeemer,  by  which  it  had 
been  commenced.  He,  therefore,  expressed  his 
confidence  in  the  language  of  gratitude:  "I  thank 
God  through  Jesus  Christ  our  Lord."] 

Q.  14.  How  does  Paul  conclude  this  account  of 
his  Christian  experience  ? 


92  QUESTIONS  [chap.    VII 

A.  His  mind  he  knew  had  been  renewed  by 
grace,  and  inclined  to  approve,  love,  and  obey  the 
law ;  but  he  was  imperfectly  sanctified,  and  his 
flesh,  his  depraved  nature,  although  crucified  and 
dying,  yet  had  life  and  strength  to  annoy,  harass, 
and  afflict  him  ;  so  as  to  obstruct  more  or  less,  the 
accomplishment  of  his  holy  purposes  to  do  the 
will  of  God.  He,  therefore,  ends  his  account  of 
himself  with  these  words:  "So,  then,  with  the 
mind  I  myself  serve  the  law  of  God;  but  with  the 
flesh  the  law  of  sin." 

Q.  15.  In  view  of  these  conflicting  principles  in 
every  renewed  person,  can  it  he  correct  to  say,  he  has 
full  power  to  keep  the  law  of  God  perfectly  ? 

A.  The  Apostle  never  used  such  language, 
either  of  himself  or  of  others.  In  this  chapter, 
he  uses  very  different  language;  see  verses  21, 
23.  In  another  epistle,  speaking  of  Christians,  he 
says,  "The  flesh  lusteth  against  the  Spirit,  and 
the  Spirit  against  the  flesh:  and  these  are  con- 
trary the  one  to  the  other:  so  that  ye  cannot  do 
the  things  that  ye  would."  Gal.  v.  17. 

Q.  16.  What  practical  lesson  may  we  draw  from 
this  chapter? 

A.  A  lesson  of  gratitude  to  God,  for  directing 
the  Apostle  to  write  the  account  of  his  Christian 
exercises,  found  in  this  chapter. 

[Paul  was  an  eminently  holy  man  ;  he  had  made 
great  attainments  in  the  Divine  life,  when  he  wrote 
this  epistle  :  yet  he  experienced  such  painful  con- 
flicts with  sin,  and  found  so  much  corruption  living 
and  acting  powerfully  against  the  inclinations, 
wishes,  purposes  and  efforts  of  his  renewed  nature 
in  the  service  of  God,  as  to  mar  and  defile  his  de- 
votions and  actions.  No  Christian,  then,  need 
despond  on  account  of  the  workings  of  evil  thoughts, 
desires,  and  passions,  which  he  does  not  allow,  but 
resists,  and  for  which  he  is  heartily  sorry.     He  has 


LESS.    XX.]  ON    ROMANS.  93 

no  reason,  from  his  conflicts  with  these  fruits  of  a 
depraved  nature,  to  conclude  he  is  not  a  subject  of 
Divine  grace;  but,  on  the  contrary,  he  may  infer, 
from  the  agreement  of  his  experience  with  that  of 
the  great  Apostle,  that  his  mind  has  been  renewed 
and  inclined  to  love  the  law  of  God ;  or  he  would 
not  feel  himself  thus  set  against  sin,  nor  feel  such 
grief  on  account  of  the  corruptions  which  he  finds 
to  be  working  in  his  fallen  nature.  But  let  every 
Christian  continue  the  conflict,  and  anticipate, 
with  holy  joy,  the  arrival  of  that  blessed  hour, 
when  the  conflict  shall  be  terminated,  by  his  com- 
plete deliverance  from  every  sin  and  every  temp- 
tation to  sin.] 


LESSON  XX. 

ROMANS    VIII. 

Q.  1.   What  is  contained  in  this  chapter? 

A.  A  further  illustration  of  the  eflicacy  of  the 
gospel;  a  delightful  exhibition  of  the  privileges 
and  blessings  of  true  believers. 

Q.  2.    What  is  asserted  in  the  first  verse  ? 

A.  The  perfect  security  of  real  Christians 
against  condemnation. 

Q.  3,  How  are  they  described?  verse  1. 

A.  By  their  relation  to  Christ,  and  by  their  walk 
or  conduct. 

Q.  4.  How  are  Christians  united  to  Christ  ? 
verses  9,  11. 

A.  Bv  faith  on  their  part,  and  by  the  indwelling 
of  the  Holy  Spirit. 

Q.  5.  Hovj  do  Christians  walk?  v.  1. 

A.  They  walk  after  the  Spirit.  They  are  led 
and  governed  by  his  holy  influence. 


94  QUESTIONS  [chap.    VIII. 

Q.  6.  Hovj  is  the  Jirst  verse  connected  with  what 
goes  before  ? 

A.  It  is  an  inference  from  the  preceding  reason- 
ing. 

[The  Apostle  had  exhibited  the  righteousness  of 
the  Lord  Jesus  Christ,  and  taught  that  sinners  are 
justified  gratuitously  through  this  righteousness 
imputed  to  them,  and  received  by  faith ;  he  had 
shown  the  results  of  justification  by  faith,  to  be 
peace  with  God,  glorying  in  tribulation,  joy  in  God, 
and  final  salvation;  he  had  also  proved  that  this 
method  of  salvation,  while  it  freed  believers  from 
the  law,  as  a  covenant  of  works,  did  not  free  them 
from  the  law  as  a  rule  of  life,  but  imparted  love  to 
the  law,  and  furnished  them  with  grace  to  observe 
its  precepts.  Moreover,  he  had,  by  an  account  of 
his  own  experience,  shown  believers  to  be  imper- 
fectly sanctified,  and  struggling  against  many  re- 
maining corruptions;  but  encouraged  to  carry  on 
the  struggle,  by  the  sure  prospect  of  a  complete 
and  final  victory.  From  these  premises  he  draws 
the  delightful  inference  :  "There  is,  therefore,  now 
no  condemnation  to  them  which  are  in  Christ  Je- 
sus, who  walk  not  after  the  flesh,  but  after  the 
Spirit."] 

Q.  7.   Was  this  an  important  inference  ? 

A.  It  is  most  important  to  the  consolation  of  a 
Christian. 

[A  Christian  may  know  himself  to  be  justified 
by  faith,  and  to  have  peace  with  God,  and  to  en- 
joy the  hope  of  complete  salvation  and  eternal 
glory;  yet,  when  he  feels  the  workings  of  strong 
passions  and  corruptions  that  sometimes  betray 
him  into  sin,  he  may  be  led,  by  unbelief,  to  ex- 
claim, I  shall  one  day  fall  before  the  power  of  my 
enemies,  and  finally  perish.  How  reviving  in 
these  circumstances,  for  a  Christian  to  recur  to  the 
deduction  drawn  by  the  pen  of  inspiration,  assur- 


LESS.    XX.]  ON    ROMANS.  95 

ing  him  of  his  being,  in  consequence  of  union  to 
Christ,  protected,  by  his  blood  and  righteousness, 
against  all  condemnation  by  the  law  of  God  !] 

Q.  8.  But  are  not  the  sins  of  a  Christian  offensive 
to  God? 

A.  They  are  peculiarly  offensive  to  a  holy  God ; 
but,  as  He  beholds  him  in  Christ,  covered  with  his 
glorious  righteousness,  he  freely  forgives  all  his 
transgressions. 

Q.  9.  Does  the  Apostle  subjoin  a  proof  of  his  in- 
ference P 

A.  He  has  furnished  a  comprehensive  proof  in 
the  second  verse  ;  in  which,  introducing  again  his 
own  case,  he  says,  "  For  the  law  of  the  Spirit  of 
life  in  Christ  Jesus  hath  made  me  free  from  the 
law  of  sin  and  death." 

Q.  10.  What  law  is  meant  in  the  first  member  of 
the  verse?  verse  2. 

A.  The  gospel  of  Christ. 

Q.  11.  Why  is  the  gospel  called  the  law  of  the 
Spirit  of  life  in  Christ  Jesus  ? 

A.  It  is  so  denominated,  because  it  is  used  by 
the  Spirit,  in  imparting  to  believers  life  from  Christ. 
See  chap.  iii.  27. 

Q.  12.  What  law  is  meant  in  the  second  member 
of  the  verse  ? 

A.  Not  as  some  suppose,  "  the  law  of  sin  in" 
his  "members,"  of  which  Paul  had  spoken,  in  the 
23d  verse  of  the  preceding  chapter;  because  he 
was  not  delivered  from  this  law,  but  was  groaning 
under  its  hated  influence. 

Q.  13.   What  lavj,  then,  does  the  Apostle  mean  ? 

A.  He  means  the  moral  law;  that  law  from 
which  he  had  been  actually  freed,  as  a  covenant 
of  works. 

Q.  14.  But  was  not  the  moral  law  good? 

A.  It  was  certainly  good  and  just.  But,  as  it 
discovers  sin,  awakens  sin   in  the  heart,  and  ir- 


96  QUESTIONS  [chap.    VIII. 

ritates  sin,  as  the  Apostle  shows,  in  the  previous 
chapter,  verses  7 — 9 ;  it  may,  with  propriety,  be 
denominated  the  law  of  sin;  and  as  it  brings  death 
on  the  transgressor,  although  it  "  was  ordained 
unto  life,"  it  may  be  also  denominated  the  law  of 
death,  chap.  vii.  10,  11.* 

Q.  15.  According  to  this  exposition  of  the  terms 
what  is  the  amount  of  the  proof  in  the  second  verse  ? 

A.  It  is  this:  by  the  preaching  of  the  gospel,  ac- 

*  Some  commentators  interpret  this  verse  differently. 
They  tliink  the  Apostle  means  by  "the  law  of  the  Spirit  of 
life  in  Christ  Jesus"  the  principle  of  grace  implanted  in  his 
heart  by  the  Holy  Spirit,  and  called  "the  law  of  his  mind," 
chap.  vii.  2.3 ;  and.  by  "  the  law  of  sin  and  death,"  ''  the  law 
of  sin  in  his  members,"  chap.  vii.  23.  But  there  are  insuper- 
able objections  to  this  interpretation.  One  thing  is  obvious, 
that  the  sacred  writer  represents  the  law,  of  which  he  speaks 
in  the  first  part  of  the  verse,  as  being  the  cause  of  his  free- 
dom from  the  law  spoken  of  in  the  second  part;  and  from 
this  it  will  follow,  that  no  interpretation  can  be  correct  which 
does  not  accord  with  this  representation.  The  above  inter- 
pretatiou  fails  in  two  points  :  1.  It  assumes  what  is  not  tact, 
that  the  Apostle  was  freed  from  the  law  in  his  members.  2. 
It  assumes  also  as  a  fact,  that  the  principle  of  grace  in  his 
heart  had  freed  him  from  the  law  in  his  meml)ers ;  which 
■was  far  from  being  true,  as  is  clear  from  his  lamentation  in 
the  close  of  the  preceding  chapter.  For  these  conclusive 
reasons,  this  exposition  cannot,  we  think,  be  admitted.  An- 
other must  be  sought  that  will  harmonize  w^ilh  facts,  and 
■with  the  Apostle's  representation  of  his  freedom  from  the  law 
of  sin  and  death,  as  the  effect  of  the  law  referred  to  in  the 
first  part  of  the  verse.  This  harmony  is  found  in  the  expla- 
nation given  in  the  answers  to  the  questions.  For,  if  the  law, 
in  the  first  part  of  the  verse,  be  understood  to  mean  the  gos- 
pel, and  the  law.  in  the  second  part,  the  moral  law  ;  then 
the  tacts  will  appear  to  he  correctly  staled  by  the  Apostle, 
when  he  affirms  himself  to  be  freed  from  the  law,  and  this 
freedom  to  be  an  etfect  produced  by  the  gospel. 

No  objection  can,  with  propriety,  be  urged  against  this  in- 
terpretation, on  the  ground  of  tlie  gospel  being  called  a  law, 
for  it  is  a  law,  a  law  of  grace,  a  rule  by  which  God  is  pleased 
to  deal  with  believing  sinners;  and  so  it  is  denominated  by 
the  Apostle,  in  chap.  lii.  27;  '"the  law  of  taith."  The  reasons 
why  it  is  styled  ''the  law  of  the  Spirit  of  life  in  Christ  Jesus," 
are  stated  in  the  exposition  given  above  ;  and  sufficient  rea- 
sons, too,  we  think,  are  there  assigned  for  styling  the  moral 
law,  "  the  law  of  gin  and  death." 


LESS.    XX.]  ON    ROMANS.  97 

companied  with  the  light  and  grace  of  the  Holy 
Spirit,  the  Apostle  was  enabled  to  abandon,  as 
hopeless,  all  dependence  on  his  own  obedience  to 
the  law  for  justification ;  and,  as  a  helpless,  con- 
demned sinner,  to  rely  on  the  merits  of  Jesus 
Christ  for  righteousness.  Thus,  believing  in 
Christ,  he  was  pardoned  and  justified,  set  free  from 
the  law  as  a  covenant  of  works,  and  delivered  both 
from  its  condemning  power,  and  from  its  irritating 
power;  and,  receiving  the  Holy  Spirit,  as  a  source 
of  life  and  holiness,  he  was  enabled  to  walk  ia 
newness  of  life,  and  to  observe  the  law  as  a  rule 
of  conduct. 

Q.  16.   What  is  found  in  verses  3  and  41 

A.  In  these  verges  the  Apostle  shows  by  what 
means  this  happy  change  in  his  condition,  as  set 
forth  in  the  second  verse,  was  effected. 

Q.  17.   What  could  not  the  law  do  ?  verse  3. 

A.  It- could  neither  pardon  nor  justify  a  sinner. 

Q.  18.  Did  this  arise  from  any  defect  in  the  laiu? 

A.  No;  for  the  law  is  perfect,  and  its  inability 
arises  from  its  perfection. 

[The  law  cannot  lower  its  demands,  so  as  to 
suit  the  case  of  fallen,  sinful  man  ;  it  still  demands 
from  him,  m  his  apostate  state,  perfect,  sinless 
obedience,  under  penalty  of  the  curse.  It  "was 
weak  through  the  flesh ;"  that  is,  in  consequence 
of  the  corruption  of  our  nature.  The  fault  lies  in 
us,  not  in  the  law.] 

Q.  19.  What  is  the  meaning  of  the  words  "  in  the 
likeness  of  sinful  Jiesh  P^^ 

A.  They  do  not  mean  that  the  human  nature 
of  Christ  was  sinful ;  for  he  was  holy,  harmless, 
undefiled,  separate  from  sinners,  Heb.  vii.  26;  but 
they  mean,  that  his  human  nature  was  like  our 
nature  in  all  points,  except  sin.  2  Cor.  v.  21. 

Q.  20.  What  is  the  yneaning  of  the  words  "for 
sin?'' 

7  I 


98  auESTioNs  [chap.  viii. 

A.  They  mean  for  a  sin  offering.  Such  is  the 
signification  of  the  word  sin,  when  the  Apostle 
says  in  2  Cor.  v.  21 ;  "He  who  knew  no  sin  was 
made  si)i  for  us." 

Q.  21.  What  is  ihe  meaning  of  the  vjords,  '■'cori' 
demned  sin  in  thejlesh?^' 

A.  They  mean,  that,  by  the  sufferings  of  Christ, 
when  he  offered  up  himself  a  sacrifice  for  sin,  and 
"bare  our  sins  in  his  own  body  on  the  tree,'' 
1  Pet.  ii.  24;  sin  was  punished,  and  the  penalty 
of  the  law  fully  satisfied,  in  his  flesh,  his  human 
nature. 

Q.  22.  What  is  the  signijication  of  the  ivords, 
"  that  the  righteousness  of  the  law  might  he  fuljilkd 
in  us?'' 

A.  They  refer,  not  to  the  obedience  of  Christ 
fulfilling  the  law  for  us,  but  to  our  personal  obe- 
dience. 

Q.  23.  What  now  is  ihe  full  sense  of  theverses? 
verses  3, 4. 

A.  The  sense  is  this:  God,  in  infinite  compas- 
sion toward  our  fallen  race,  was  pleased  to  send 
his  own  Son  to  assume  our  nature,  and  in  that 
nature  to  obey  all  the  precepts  of  his  holy  law,  and 
to  endure  its  penalty  for  sin  ;  that  the  same  human 
nature  which  had  sinned  and  dishonoured  the  law, 
might  honour  it  and  atone  for  its  violation.  The 
obedience  and  death  of  Christ  had  a  two-fold  de- 
sign ;  the  one  was,  to  satisfy  all  tiie  demands  of 
the  law  for  us,  that  we  might  be  pardoned  and  jus- 
tified; the  other  was  that  the  quickening  and  sanc- 
tifying influence  of  the  Holy  Spirit  might  be  im- 
parted unto  us,  so  as  to  enable  us  to  yield  a  sincere 
and  acceptable  obedience  to  the  law,  and  finally  to 
become  perfectly  conformed  to  all  its  requirements. 
This  is  the  gospel;  and  when  this  is  believed  with 
the  heart,  the  sinner  is  "  delivered  from  the  law  of 
sin  and  death." 


LESS.    XXI.]  ON    ROMANS.  99 


LESSON  XXI. 

Q.  1.  Why  does  the  Apostle  repeat  the  phrase  he 
hud  used  in  the  first  verse,  "  who  walk  7iot  after  the 
fiesh,  but  after  the  Spirit .?"   verse  4. 

A.  He  repeats  this  phrase,  because  it  is  de- 
scriptive of  those  who  have  an  interest  in  the  bless- 
ings of  which  he  is  speaking;  and  because  he  is 
solicitous  that  such  should  recognize  their  charac- 
ter, and  that  those  who  do  not  possess  this  charac- 
ter, may  not  deceive  themselves,  by  imagining  they 
have  a  share  in  these  blessings.  On  this  account 
he  goes  on  to  mark,  more  distinctly,  the  difference 
between  the  conduct,  condition,  and  end  of  the  two 
classes  of  persons  he  has  in  viev\^. 

Q.  2.  What  is  meant  by  the  words,  "they  that 
are  after  the  fiesh?"  verse  5. 

A.  The  Apostle  designs  by  these  words  to 
characterize  unrenev/ed  men,  who  remain  under 
the  unbroken  dominion  of  the  flesh,  or  depraved 
nature. 

Q.  3.   What  docs  he  say  of  them  ?  verse  5. 

A.  They  mind  the  things  of  the  flesh ;  they  are 
influenced,  attracted  and  governed  by,  and  seek 
after,  things  that  suit  the  depraved  taste,  appetites, 
and  passions  of  their  fallen  nature. 

Q.  4.  What  does  Paul  say  of  those  luho  "are  after 
the  Spirit  ?  "  verse  5. 

A.  They  are  influenced,  attracted,  and  governed 
by,  and  seek  after,  the  things  which  are  revealed 
and  proposed  to  them  by  the  Spirit,  and  which  suit 
the  tastes  and  desires  of  that  new  and  holy  nature, 
they  have  received  from  the  Spirit  of  God. 

Q.  5.  What  does  "  carnally  ininded"  signify,  in 
the  %th  verse? 

A.  In  the  original,  it  is,  "minding  of  the  flesh;" 


100  QUESTIONS  [chap.    VIII. 

and  it  signifies  desiring,  seeking,  and  pursuing 
after  the  things  that  suit  our  depraved  nature. 

Q.  6.  What  is  signified  by  "  spiritually  minded^* 
in  the  same  verse?  verse  6. 

A.  In  the  original  it  is  "minding  of  the  Spirit;" 
and  it  signifies  desiring,  seeking  after,  and  pursu- 
ing the  things  which  suit  our  new  nature,  and  are 
proposed  to  us  as  objects  of  desire,  by  the  Holy 
Spirit  in  the  sacred  Scriptures. 

Q.  7.  What  does  the  inspired  writer  affirm  of  these 
opposite  courses  of  life  P  verse  6. 

A.  He  assures  us  that  death  is  the  consequence 
of  minding  the  flesh  ;  it  leads  to  sin,  to  guilt  and 
misery,  both  here  and  hereafter:  and  he  assures 
us  that  minding  the  Spirit  secures  life;  it  leads  to 
duty,  and  consequently  to  peace  and  happiness  in 
this  world,  and  to  everlasting  glory  in  the  next. 

Q.  8.  How  is  the  carnal  mind  described  in  the  1th 
verse  ? 

A.  It  is  described  as  being  enmity  against  God; 
it  is  a  state  of  feeling  and  conduct  wholly  hostile 
to  God,  and  in  direct  opposition  to  his  will ;  so 
obstinate  is  it,  that  it  neither  is,  nor  can  be,  subject 
to  his  law. 

Q.  9.  Did  not  the  Apostle  design  by  the  language 
he  uses  in  the  1th  verse,  to  characterize  the  unrC' 
newed  ? 

A.  He  certainly  did ;  and  what  proves  it,  is  the 
inference  he  draws  from  it  in  the  next  verse,  "So 
then  they  that  are  in  the  flesh  cannot  please  God;" 
and  the  reason  is,  they  are  under  the  influence  of 
a  carnal  mind,  or  what  amounts  to  the  same  thing, 
they  mind  the  things  of  the  flesh. 

Q.  10.    What  is  the  condition  of  such  P 

A.  It  is  most  fearful ;  they  are  under  the  dis- 
pleasure of  God.  They  do  not  mind  the  things 
of  the  Spirit;  they  have  no  relish  for  the  gospel; 
they  make  no   efTurts    in    the  appointed  way,  to 


LESS.    XXI.]  ON    ROMANS.  101 

obtain  pardon,  justification,  and  sanctification. 
"The  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God;  for  they  are  foolishness  unto  him: 
neither  can  he  know  them;  because  they  are  spi- 
ritually discerned."  1  Cor.  ii.  14. 

Q.  11.  How  are  persons  delivered  from  this  de- 
plorable condition  ?  verse  9. 

A.  By  the  indwelling  and  operations  of  the 
Holy  Spirit;  for  the  heart  in  which  he  dwells,  is 
no  longer  under  the  dominion  of  the  flesh  or  a  de- 
praved nature. 

Q.  12.   What  does  the  Apostle  affirm  of  the  man 
who  has  not  the  Spirit  of  Christ  ?  verse  9. 
A.  He  asserts,  "  he  is  none  of  his." 
Q.  13.   What  does  he  mean? 

A.  He  does  not  mean  that  such  a  man  is  not 
responsible  to  Christ  for  his  conduct;  for  Christ, 
as  the  final  judge  of  all,  will  condemn  all  such  to 
eternal  misery.  He  means  that  he  is  not  his  dis- 
ciple; he  has  no  saving  interest  in  him;  he  does 
not  partake  of  his  pardoning  mercy  and  sanctifying 
grace. 

Q.  14.  What  is  the  great  distinguishing  charac- 
teristic of  a  Christian?  verse  9. 

A.  The  Spirit  of  God,  who  dwells  in  him,  has 
given  him  a  new  heart,  a  new  spirit,  a  new  na- 
ture ;  he  is  led  and  governed  by  the  Spirit  of  God. 
[This  distinguishes  a  Christian  from  all  other 
men.  It  greatly  raises  him  in  the  scale  of  being, 
and  allies  him  to  holy  angels.  "That,"  said  our 
Lord,  "  which  is  born  of  the  flesh  is  flesh,"  corrupt 
and  depraved;  "and  that  which  is  born  of  the  Spi- 
rit, is  spirit,"  pure,  holy,  heavenly,  John  iii.  6. 
And  till  men  receive  the  Spirit,  they  are  subject  to 
the  flesh,  remain  under  the  dominion  of  sin,  and 
are  unable  to  do  the  will  of  God,  and  live  as  he  re- 
quires them  to  live.  Enmity  cannot  beget  love; 
nor  can  rebellion  produce  obedience ;  and  until 

i2 


102  QUESTIONS  [chap.    VIII. 

the  Spirit  of  God  subdue  the  rebellion  and  enmity 
of  his  hearty  the  sinner  will  remain  a  willing  slave 
to  sin ;  nor  has  he  any  power  sufficient  to  change 
his  own  heart,  impart  to  himself  spiritual  life,  and 
make  himself  a  new  creature.] 

Q.  15.  What  do  you  observe  in  the  Apostle's  phra- 
seology, in  verses  9 — 1 1 1 

A.  In  the  10th  verse,  he  speaks  of  Christ  being 
in  Christians  ;  and  this  phrase  is  used  interchange- 
ably with  that  of  the  Spirit  dwelling  in  them  :  and 
justly  too,  for  Christ  dwells  in  us  by  his  Spirit ; 
and,  therefore,  it  follows,  that  where  the  Spirit 
dwells,  there  Christ  dwells. 

Q.  1 6.  What  does  the  Apostle  say  of  those  in  whom 
Christ  dwells ?  verses  10,  II. 

A.  He  teaches  us,  that  the  bodies  of  all  such 
shall  die,  "  because  of  sin ;"  it  is  the  will  of  God 
thus  to  express  his  displeasure  against  sin  even  in 
his  own  people,  by  breaking  down  their  bodies, 
and  reducing  them  to  dust  and  ashes :  but  he 
teaches  us  also,  that  their  spirits  shall  live  for  ever 
in  happiness,  "  because  of  righteousness ;"  they 
have  been  quickened  to  spiritual  life,  and  are  be- 
coming more  and  more  qualified  for  the  enjoy- 
ments of  heaven. 

Q.  17.  What  will  finally  hecojue  of  the  bodies  of 
believers?  verse  11. 

A.  They  cannot  be  lost;  they  are  united  to 
Christ,  and  being  inhabited  by  the  Spirit  of  God 
as  his  temples,  they  will  rise  again,  as  certainly 
as  Christ  their  head  was  raised  from  the  dead,  by 
the  power  of  the  Almighty,  as  the  pattern  and 
pledge  of  their  resurrection.  See  1  Cor.  xv. 
12—20. 

Q.  18.  What  inference  is  drawn  by  the  Apostle,  in 
the  \2(h  verse  P 

A.  He  infers  from  what  had  been  previously 
said  of  the  two  classes  of  men,  who  were  so  dis- 


LESS.    XXI.]  ON    ROMANS.  103 

tinguished  from  each  other,  by  their  pursuits  and 
principles  of  action ;  that  it  behoves  us,  if  we 
regard  our  own  welfare,  not  to  live  after  the  flesh, 
by  resigning  ourselves  to  the  influence  and  con- 
trol of  a  depraved  nature ;  but  to  lead  a  spiritual 
life,  and,  by  the  gracious  aid  of  the  Holy  Spirit,  to 
endeavour  to  subdue  all  the  sinful  deeds  to  which 
we  are  prompted  by  the  irregular  appetites  and 
passions  of  the  body. 

Q.  19.  By  luhat  motives  does  the  Apostle  enforce 
his  exhortation?  verse  13. 

A.  By  declaring  the  opposite  ends  of  these  op- 
posite ways  of  living. 

Q.  20.    What  are  these  opposite  ends?  verse  13. 

A.  Death  eternal,  and  life  eternal. 

Q.  21.  Are  ive  able  by  our  own  strength  to  mortify 
our  sins?  verse  13. 

A.  It  is  our  duty  to  renounce  and  forsake  all 
our  sins,  and  to  crucify  every  sinful  desire  and 
feeling;  but  this  we  cannot  do  successfully,  with- 
out the  gracious  and  powerful  aid  of  the  Holy 
Spirit;  and,  therefore,  realizing  this  truth,  we 
should,  under  a  feeling  sense  of  our  own  impo- 
tence, implore  the  gracious  succours  of  that  bless- 
ed Spirit,  who  alone  can  sanctify  our  corrupt  na- 
ture. 

Q.  22.  What  distinguishing  privilege  is  enjoyed 
by  those  who  are  led  by  the  Spirit  of  God?  v.  14. 

A.  They  are  the  sons  of  God. 

Q.  23.  On  what  does  the  sonship  of  believers  de- 
pend ? 

A.  It  does  not  depend  on  their  creation  by  God; 
because  it  is  a  privilege  peculiar  to  believers ;  but 
on  their  new  creation,  and  an  act  of  divine  adop- 
tion? 


104  QUESTIONS  [chap.    VIII. 


LESSON  XXII. 

Q.  1.  How  may  believers  know  they  are  the  sons 
of  God?  verse  15. 

A.  By  the  temper  of  their  minds :  they  are  in- 
fluenced, not  by  a  slavish  fear,  nor  by  a  spirit  of 
bondage,  but  by  a  filial  temper;  so  that,  by  the  aid 
of  the  Holy  Spirit,  acting  as  a  spirit  of  adoption, 
they  can  approach  to  God  as  their  Father,  and 
affectionately  address  Him  as  their  Father. 

Q.  2.  What  additional  proof  of  this  joyful  fatt 
have  believers  ?  verse  16. 

A.  The  witnessing  of  the  Spirit  with  their  spirit, 
that  they  are  children  of  God. 

[The  Holy  Spirit  bears  this  testimony  sometimes 
in  an  extraordinary,  and,  at  other  times,  in  an  or- 
dinary way.  At  particular  seasons,  he  pours  such 
light  on  their  minds,  gives  them  such  attractive 
views  of  God's  perfections,  so  sheds  abroad  his 
love  in  their  hearts,  and  affords  them  such  delight- 
ful foretastes  of  heavenly  joy,  that  they  are  fully 
assured  of  being  the  children  of  God.  At  other 
times,  this  testimony  is  borne  in  a  more  impercept- 
ible way.  Exciting  in  believers  a  solicitude  in  re- 
gard to  their  spiritual  condition,  He  leads  them  to 
study  the  marks  laid  down  in  Scripture,  by  which 
we  are  to  test  our  character;  and.  then  stirring  up 
their  graces  into  lively  exercise.  He  enables  them 
to  discover  the  evidences  of  Divine  adoption,  im- 
printed in  their  hearts  and  lives.] 

Q.  3.  What  other  privilege  is  connected  with  that 
ofsonshipP  verse  17. 

A.  Being  sons,  believers  are  heirs  of  God,  and 
joint  heirs  with  Christ. 

Q.  4.   What  is  their  inheritance  ? 

A.  It  corresponds  with  the  majesty  and  infinite 


LESS.    XXII.]  ON    ROItlANS.  105 

riches  of  God,  and  with  the  infinite  price  paid  by 
his  Son  to  secure  it  to  them. 

Q.  5.  How  is  it  set  forth  to  view  in  the  Holy  Scrip- 
tures ? 

A.  It  is  called  a  crown  of  life,  Rev.  ii.  10 ;  a 
kingdom,  Matt.  xxv.  34.  It  is  "an  inheritance 
incorruptible,  and  undefiled,  and  that  fadelh  not 
away,  reserved  in  heaven."   1  Pet.  i.  4. 

Q.  6.  Do  sxifferings  in  this  life  becloud  the  evi- 
dences of  a  fliul  relation  to  God?  verse  17. 

A.  They  do  not;  because,  for  wise  and  good 
reasons  they  are  appointed  to  believers  by  their 
heavenly  Father;  who  designs,  by  this  discipline 
and  these  trials,  to  make  them  conformed  to  Christ, 
in  this  life,  and  to  prepare  them  for  the  enjoyment 
of  their  future  happiness  and  glory  hereafter. 

Q.  7.  Is  there  any  comparisoyi  between  the  suffer- 
ings of  Christians  on  earth,  and  their  reward  in 
heaven  ?  verse  18. 

A.  No;  they  "are  not  worthy  to  be  compared 
with  the  glory  which  shall  be  revealed  in  us." 

Q.  8.  flow  does  tht  inspired  writer  magnify  that 
glory,  and  elevate  our  conceptioiu  of  its  riches  and 
grandeur?  verses  19 — 22. 

A.  By  representing  the  whole  creation  as  long- 
ing, with  great  and  anxious  desires,  for  the  arrival 
of  that  blessed  day,  when  the  sons  of  God  shall 
be  introduced  to  their  heavenly  inheritance,  and 
crowned  with  their  promised  glory. 

Q.  9.  What  is  meant  by  the  word  "  creature!''  in 
verses  19,  20,  21] 

A.  It  means  the  external  creation.  The  term 
in  the  original  is  the  same  that  is  used  in  the  22d 
verse,  where  it  is  conjoined  with  an  adjective, 
translated  "  whole  creation." 

Q.  10.    What  is  the  meaning  of  the  20th  verse? 

A.  It  means  that  the  external  creation  lies  un- 
der the  curse  of  God  on  account  of  the  sin  of  man. 


106  QUESTIONS  [chap.    VIII. 

It  does  not  appear  so  beautiful  and  glorious,  as  it 
did  before  man  fell  from  his  state  of  innocence  and 
obedience. 

[The  ground  has  been  deprived  of  much  of  its 
fertility ;  it  refuses  to  put  forth  its  strength,  and  re- 
quires hard  and  painful  labour  before  its  fruits  can 
be  gained.  Thorns  and  thistles  cover  its  face. 
Gen.  iii.  17 — 19.  Storms  and  tempests  rend  the 
atmosphere;  and  the  clouds  sometimes  pour  down 
destructive  torrents  of  rain.  The  sea  throws  upon 
the  land  inundations  that  sweep  away  the  property 
and  labours  of  man.  Earthquakes  shake  the  earth, 
overthrow  the  firmest  buildings,  and  sometimes  en- 
gulf whole  cities,  with  all  their  wretched  inhabit- 
ants. Volcanoes  pour  forth  their  fiery  bowels, 
which  run  in  rivers  of  fire,  for  miles  from  their 
source,  and  totally  destroy  every  thing  opposed  to 
their  course.  The  fruits  and  various  productions, 
the  light  and  the  darkness  of  the  world,  are  all 
abused  by  man ;  and,  instead  of  being  used  for  the 
purposes  they  were  intended, jto  answer,  they  are 
perverted  to  the  gratification  of  his  sinful  desires 
and  passions,  and  converted  into  instruments  of 
violence,  rapine,  and  murder.  Thus  the  creation 
has  been  subjected  to  vanity;  brought  into  an  un- 
natural and  undesirable  state;  not  willingly,  but 
by  the  wise  arrangement  of  the  great  Creator.] 

Q.  II.  What  is  the  meaning  of  the  iuordSf"in 
hope,"  at  the  close  of  the  20th  verse  P 

A.  They  signify  that  the  present  state  of  the 
world,  so  perverted  and  changed  from  its  original 
state,  will  not  be  perpetual.  The  creation  of  God 
will  be  restored  to  its  former  primitive  condition, 
and  appear  in  all  its  original  beauty  and  glory. 
See  verse  21.  "Nevertheless,  we,  according  to 
his  promise,  look  for  new  heavens  and  a  new 
earth,  wherein  dwelleth  righteousness."  2  Pet. 
lii.  13. 


LESS.    XXII.]  OX    ROMANS.  107 

Q.  12.  Do  all  mankind  sympathize  with  the  ex- 
ternal creation,  in  looking  for  the  arrival  of  that 
blessed  day  which  inanimaie  creatures  so  earnestly 
long  for  ?  verse  22. 

A.  They  do  not ;  for  men  in  general  love  their 
bondage  of  corruption,  and  will  finally  perish  in 
their  sins. 

Q.  13.  What  portion  of  the  human  family  do  thus 
sympathize  P  verse  23. 

A.  They  who  have  received  the  first  fruits  of 
the  Spirit;  which,  like  the  first  fruits  of  the  earth, 
offered  by  the  Israelites  to  God,  as  an  expression 
of  gratitude  and  dependence,  in  anticipation  of  the 
approaching  harvest,  excite  their  hopes  of  the 
coming  glory,  and  assure  to  them  the  certainty  of 
its  arrival,  at  the  appointed  time. 

Q.  14.  What  is  meant  by  the  words,  "the  adop- 
tiorif"  in  the  same  verse?  verse  23. 

A.  It  means  the  full  and  public  manifestation 
of  the  sons  of  God ;  when  they  shall  receive  all 
that  glory  which  has  been  promised,  and  appear 
in  a  manner  suited  to  that  high  and  endearing  re- 
lation they  sustain  to  God,  as  his  adopted  sons. 

Q.  15.  Will  this  glory  be  coif  erred  on  the  whole 
nature  of  believers?  verse  23. 

A.  Yes;  the  body  will  share  it;  for  having  been 
bought  with  the  blood  of  Christ,  it  will  be  raised 
from  the  dead,  and  "  be  fashioned  like  to  his  glori- 
ous body."  Phil.  iii.  21.  This  is  the  meaning  of 
the  phrase,  "the  redemption  of  the  body." 

Q.  16.  Is  hope  an  important  Christian  grace? 
verse  24. 

A.  It  is  very  important;  for  it  has  pleased  God 
so  to  arrange  the  plan  of  salvation,  as  to  call  for 
the  daily  exercise  of  this  grace.  He  does  not  put 
us  at  once  in  possession  of  all  the  blessings  of 
salvation. 

[At  the  moment  in  which  we  believe  in  Christ, 


108  QUESTIONS  [chap.  VIII. 

we  are  justified  and  adopted,  and  may  be  said  to  be 
saved;  but,  according  to  God's  wise  arrangement, 
ihe  work  is  only  begun;  and  it  is  the  pleasure  of 
our  heavenly  Father,  that  we,  like  our  Saviour, 
should  be  led,  through  tribulation  and  sufferings, 
to  our  glorious  kingdom.  So  that  there  is  much 
scope  for  the  exercise  of  hope,  in  sustaining  us  un- 
der afflictions  and  sufferings;  and  we  may,  in  this 
respect,  be  said  to  be  "  saved  by  hope."] 

Q.  17.   What  is  the  object  of  hope?  vs.  24,  25. 

A.  Not  things  seen,  possessed,  and  enjoyed; 
but  things  not  seen,  possessed  or  enjoyed;  things 
■which  we  desire  and  seek  to  gain. 

Q.  18.  In  what  manner  ought  Christians  to  hope 
for  future  happiness  and  glory?  verse  25. 

A.  The  object  of  their  hope  is  so  great  and 
grand,  so  incomparably  surpassing  all  the  trials 
and  sufferings  by  which  God  is  pleased  to  prepare 
them  for  its  enjoyment,  that  they  should,  wiih 
patience,  endure  them,  and,  with  cheerfulness, 
submit  to  all  afflictive  appointments  of  their  hea- 
venly Father. 

Q.  19.  What  additional  support  under  trials,  be- 
sides the  influence  pf  hope,  has  God  provided  for  his 
people?  verse  26. 

A.  The  Spirit  is  imparted  to  help  their  infir- 
mities, and  sustain  them  under  temptations  and 
sufferings. 

Q.  20.  Hoiv  does  the  Spirit  help  their  infirmities  ? 
verse  26. 

A.  By  strengthening  their  faith,  animating  their 
hope,  improving  their  graces,  and  affording  them 
delightful  foretastes  of  heavenly  joy;  and  particu- 
larly by  assisting  them  in  prayer,  teaching  them 
for  what  to  ask,  and  in  what  manner  to  pray. 

Q.  21.  How  does  the  Spirit  sumetinies  assist  Chris- 
tians ?  verse  26. 

A.  He   sometimes   "intercedes   for   them   with 


LESS.    XXIII.]  ON    ROMANS.  109 

groanings  which  cannot  be  uttered;"  that  is,  He 
so  powerfully  excites  their  desires  that  they  are 
unable  to  express  them  in  articulate  language; 
and,  therefore,  they  give  vent  to  their  feelings  in 
sighs  and  groans. 

Q.  22.  Are  such  unexpressed  supplications  accept- 
able to  God  P 

A.  They  are ;  for,  although  Christians  feel  un- 
able to  express  distinctly  their  desires,  God  under- 
stands the  import  of  their  desires,  far  better  than 
they  do  themselves  ;  and  always  accepts  desires 
prompted  by  the  Spirit;  because  they  correspond 
with  his  will. 


LESSON  XXIII. 

Q.  1 .  What  additional  privilege  of  Christians  is 
mentioned  in  the  2Sth  verse  P 

A.  The  assurance  that  all  things  work  together 
for  their  good. 

Q.  2.  How  are  Christians  characterized  in  this 
verse?  verse  28. 

A.  As  those  that  love  God,  and  are  the  called 
according  to  his  purpose. 

Q.  3.  A)-e  they  who  do  not  love  God  entitled  to  the 
comfort  arising  from  this  Divine  assurance? 

A.  By  no  means;  for,  if  they  continue  desti- 
tute of  love  to  God,  they  will  find  the  opposite 
true.  All  things  will  work  together  for  evil  to 
them;  comforts  and  afflictions,  success  and  dis- 
appointments, health  and  sickness,  the  gospel  and 
the  means  of  grace,  life  and  death,  all  will  serve, 
through  their  obstinate  perseverance  in  sin,  to 
swell  the  amount  of  their  guilt  and  increase  the 
weight  of  their  punishment. 

Q.  4.  What  purpose  is  referred  to  in  this  verse? 
verse  28. 


110  QUESTIONS  [chap.    VIII. 

A.  God's  eternal  purpose;  as  is  manifest  from 
what  follows  in  the  verses  immediately  succeed- 
ing. "  Who  hath  saved  us,  and  called  us  with  an 
holy  calling,  not  according  to  our  works,  but  ac- 
cording to  his  own  purpose  and  grace,  which  was 
given  us  in  Christ  Jesus  before  the  world  began." 
2  Tim.  i.  9. 

Q.  5.  How  do  lue  know  iliat  all  tilings  work 
together  for  good  to  them  that  love  God  ? 

A.  We  might  infer  this  truth  from  the  relations 
in  which  believers  stand  to  God,  and  what  he  has 
done  for  their  salvation;  and,  as  an  inspired  writer 
has  drawn  the  conclusion,  we  may  rest  assured  of 
this  delightful  truth. 

Q.  6.  What  proof  of  this  truth  does  the  Apostle 
offer  in  verses  29  and  30  1 

A.  He  brings  forward  as  an  irresistible  proof, 
the  indissoluble  chain  of  benefits  formed  by  the 
foreknowledge  or  electing  love  of  God. 

Q.  7.  What  is  meant  by  the  ])hrase,  "whom  he 
did  foreknow  .?"  verse  29. 

A.  I:  does  not  mean  the  simple  foreknowledge 
of  God;  because  in  this  wa.y  all  men  are  fore- 
known by  him.  It  includes  favour,  and  refers  to 
those  whom  God  foreknew  as  objects  of  his  free 
favour  and  sovereign  mercy.  It  is  equivalent  to 
the  phrase,  "whom  he  elected  to  everlasting  life." 
See  verse  33. 

Q.  8.  What  is  done  for  them  whom  God  fore- 
knew? verse  29. 

A.  God  predestinated  them  to  be  conformed  to 
the  image  of  his  Son. 

Q.  9.  Is  holiness  in  man  the  reason,  or  the  effect, 
of  predestination  ?  verse  29. 

A.  It  cannot  be  the  reason  of  predestination; 
because  there  can  be  no  holiness  in  fallen  man, 
until  it  is  implanted  in  his  heart  by  Divine  grace; 
and  when  God  foreknew  him  as  fallen,  he  could 


LESS.    XXIII.]  ON    ROMANS.  Ill 

foresee  in  him  no  holiness,  but  what  he  should  be 
pleased  to  produce  in  him:  and,  consequently, 
holiness  in  a  sinner's  heart  must  be  regarded  as 
the  effect  of  predestination.  It  is  there,  because 
God  determined  to  implant  it  there. 

[The  passage  is  rightly  rendered,  "he  also  did 
predestinate  to  be  conformed  to  the  image  of  his 
Son."  "According  as  he  hath  chosen  us  in  him 
before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love ; 
having  predestinated  us  unto  the  adoption  of  chil- 
dren by  Jesus  Christ  to  himself,  according  to  the 
good  pleasure  of  his  will;  to  the  praise  of  the 
glory  of  his  grace,  wherein  he  hath  made  us  ac- 
cepted in  the  beloved."  Eph.  i.  4 — 6.] 

Q.  10.  What  is  the  meaning  of  ^^the  first  bom,^* 
in  verse  291 

A.  Ii  means,  "  the  chief,  the  head." 

Q.  11.    What foUoia predestination?  verse  30. 

A.  Effectual  calling. 

Q.  12.    What  follows  ejfectual  calling  P  verse  30. 

A.  Justification. 

Q.  13.   What  follows  Justification  ?  verse  30. 

A.  Eternal  glory. 

Q.  14.  Is  satictification  named? 

A,  Not  distinctly ;  but  it  is  included  in  conform- 
ity to  the  image  of  Christ  and  effectual  calling. 

Q.  15.  Are  these  benefits  inseparably  connected? 

A.  They  are:  God  will  assuredly  bestow  salva- 
tion, with  eternal  glory,  on  every  one  elected  to 
eternal  lite.  "  My  sheep  hear  my  voice,  and  I 
know  them;  and  they  follow  me:  and  I  give  unto 
them  eternal  life;  and  they  shall  never  perish; 
neither  shall  any  pluck  them  out  of  my  hands. 
My  Father,  which  gave  them  me,  is  greater  than 
all;  and  none  is  able  to  pluck  them  out  of  my 
Father's  hands."     John  x.  27—29. 

Q.  16.  What  conclusion  is  drawn  from  all  the 
privileges  pertaining  to  believers?  verse  31. 


112  QUESTIONS  [chap.    VIII. 

A.  From  the  exhibition  he  had  made  of  their 
privileges,  the  Apostle  is  led  to  ask  this  trium- 
phant question,  "If  God  be  for  us,  who  can  be 
against  us]" 

Q.  17.  Did  he  mean  that  the  friends  of  God  have 
no  enemies  P 

A.  Certainly  not;  for  they  have  numerous,  and 
powerful,  and  subtle,  and  malignant  enemies,  who 
are  constantly  endeavouring  to  do  them  harm. 

Q.  18.   What  then  did  he  mean? 

A.  He  meant  that,  although  Christians  are 
feeble  in  themselves,  and  unable  to  cope  with  their 
enemies,  yet,  having  an  Almighty  protector,  they 
are  secure  amidst  all  their  dangers,  and  will  finally 
triumph  over  all  their  foes,  and  safely  reach  their 
crown  and  kingdom.  Their  enemies  may  harass 
and  annoy  them;  but  they  can  never  succeed  in 
their  malignant  designs,  nor  do  them  any  lasting 
injury. 

Q.  19.  What  conclusion  does  the  Apostle  draw 
from  the  wonderful  fact,  God  "spared  not  his  own 
Son,  but  delivered  him  up  for  us  all?"  v.  32. 

A.  In  the  form  of  a  question,  he  draws  the  con- 
clusion, that  with  his  Son,  God  will  certainly  and 
freely  give  us  all  things.  The  question  carries  with 
it  its  own  answer. 

[It  is  sufficient  to  ask  the  question  to  bring  con- 
viction to  every  mind  contemplating  the  wonderful 
fact  on  which  it  is  grounded.  In  the  gift  of  his 
own  Son,  God  virtually  gave  us  all  things.  The 
love  that  bestowed  on  us  this  greatest  of  all  gifts, 
will  not  withhold  from  us  any  of  those  blessings 
which  the  Son  of  God  suffered  and  died  to  purchase 
for  us,  according  to  his  Father's  most  gracious  ap- 
pointment.] 

Q.  20.  What  repb/  dors  the  sacred  writer  give  to 
the  question,  "  Who  shall  lay  any  thing  to  the  charge 
of  God's  elect .?"  verse  33. 


LESS.    XXIII.]  0^'    ROMANS.  113 

A.  He  adds  another  question,  for  so  it  should  be 

translated — "God  that  justifieth'?"  Will  the  eter- 
nal Judge,  who  has  forgiven  all  their  sins  and  de- 
clared them  righteous  through  the  righteousness 
of  Jesus  Christ,  lay  any  thing  to  the  charge  of 
those  whom  he  has  elected  to  everlasting  life  1 
Impossible !  he  will  confirm  the  sentence  in  the 
final  day,  before  an  assembled  universe.  How  in- 
effectual, then,  are  all  the  charges  brought  against 
them,  by  their  own  consciences,  by  the  world,  or 
by  Satan ! 

Q.  21.  What  reply  is  given  to  the  question,  "  Who 
is  he  that  condemneth  .?"  verse  34. 

A.  Another  question :  *'  Christ  that  died,  yea 
rather,  that  is  risen  from  the  dead,  who  is  even  at 
the  right  hand  of  God,  who  also  maketh  interces- 
sion for  usi"  Will  that  blessed  and  loving  Sa- 
viour, who  has  suffered  so  much  and  done  so  much 
for  the  elect;  whose  resurrection  from  the  dead 
proves  the  all  sufficiency  of  his  atonement ;  who  is 
head  over  all  things  to  the  church,  and  exercises 
his  sovereign  authority  over  heaven  and  earth  for 
her  salvation;  and  who,  as  their  great  High  Priest, 
in  the  highest  heaven,  whither  he  has  gone  for  the 
purpose,  ever  liveth  to  make  intercession  for  them ; 
will  he  condemn  theml  Impossible!  When  he 
shall  come  in  his  future  glory,  with  all  his  holy 
angels  with  him,  he  will  pronounce  on  them  the 
joyful  sentence,  "  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you,  from  the 
foundation  of  the  world."  Matt.  xxv.  34.  Who 
then  in  heaven  or  on  earth  can  condemn  them? 

Q.  22.  What  is  meant  by  "  the  love  of  Christ"  in 
the  next  question  ?  verse  35. 

A.  Not  our  love  to  Christ,  but  Christ's  love  to 
us. 

Q.  23.  On  what  is  his  love  founded  ? 

A.  Not  on  any  good  in  us ;  it  was  not  attracted 
8  k2 


114  QUESTIONS  [chap.    VIII. 

by  any  moral  vi'orih  in  iis:  it  was  perfectly  free 
and  gratuitous;  prompted  by  his  infinite  benevo- 
lence and  compassion  ;  and  founded  on  his  own 
self-moved,  eternal,  and  unchangeable  purpose,  to 
deliver  us  from  our  guilt  and  ruin,  and  to  bring  us 
to  the  enjoyment  of  peace  and  reconciliation  with 
God,  and  finally  to  the  enjoyment  of  everlasting 
life.  "Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  pro- 
pitiation for  our  sins."  1  John  iv.  19. 

Q.  24.  How  does  the  Apostle  reply  to  tlie  question, 
*'  Who  shall  separate  us  from  the  love  of  Christ  P^' 
verses  35 — 37. 

A.  After  enumerating  a  number  of  calamitous 
events  that  might  threaten  to  constrain  Christians 
to  forsake  Christ's  service,  and  adverting  to  the  fact 
that  his  friends,  in  every  age,  had  been  greatly 
afflicted  and  tried,  and  many  put  to  death  on  ac- 
count of  their  attachment  to  religion ;  he  affirms 
Christians  would  be  carried  triumphantly  through 
all  sufferings  and  persecutions,  by  the  assistance 
arid  grace  of  Christ,  who  loved  them  and  would 
not  suffer  their  love  to  him  to  fail. 

Q.  25.  How  does  the  Apostle  conclude  this  chapter? 
verses  38,  39. 

A.  With  the  language  of  holy  triumph,  which 
all  true  believers  may  adopt;  "For  I  am  persuaded 
that  neither  death,  nor  life,  nor  angels,  nor  princi- 
palities, nor  powers,  nor  things  present,  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other  crea- 
ture, shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord." 

Q.  26.  Can  you  enumerate  some  of  the  privileges 
of  Christians  set  forth  iyi  this  chapter? 

A.  They  are  freed  from  condemnation,  verse  1 ; 
— and  freed  from  the  law  as  a  covenant  of  works, 
verse  2; — Christ  died  for  them  that  they  might  be 
justified  and   sanctified,  verses    3,  4; — they  walk 


LESS.    XXIII.]  ON    ROMANS.  115 

after  the  Spirit,  verse  4 ; — they  are  the  sons  of  God, 
and  heirs  of  God,  and  joint  heirs  with  Christ, 
verses  14 — 17; — their  inheritance  is  inconceivably 
rich  and  glorious,  verses  18 — 23 ; — they  have  dwell- 
ing in  them  the  Holy  Spirit,  who  leads  and  guides 
them,  verse  14; — who  bears  witness  to  their  adop- 
tion, verse  16 ; — who  helps  their  iniirmities,  and  as- 
sists them  in  prayer,  verse  26; — all  things  work  to- 
gether for  their  good,  verse  28; — their  salvation  is 
the  accomplishment  of  God's  eternal  and  immu- 
table purpose,  verses  29,  30; — God  is  for  them, 
and  will  with  Christ  freely  give  them  all  things, 
verses  31,  32; — no  one  can  lay  any  thing  to  their 
charge,  so  as  to  effect  their  condemnation,  verses 
32 — 34; — nothing  shall  be  able  to  separate  them 
from  the  love  of  God,  which  is  in  Christ  Jesus; — 
and  they  will,  by  the  grace  of  their  Redeemer,  be 
carried  triumphantly  through  all  afBiciions,  diffi- 
culties, persecutions,  sufferings,  temptations,  and 
dangers,  to  everlasting  glory,  verses  35 — 39. 

Q.  27.  What  practical  lesson  may  be  learned  from 
this  chapter  ? 

A.  We  may  learn  from  it,  that  the  gospel  of 
Jesus  Christ,  which  confers  on  believers  such  rich 
and  everlasting  benefits,  is  indeed  a  glorious  gos- 
pel;  which  we  should  never  cease  to  admire,  and 
for  which  we  can  never  be  sufficiently  grateful. 

Q.  28.  What  is  the  duty  of  every  sinner  who  hears 
this  glorious  gospel  P 

A.  It  is  his  duty  to  believe  it,  with  the  heart,  by 
relying  on  the  righteousness  of  Christ,  for  justifica- 
tion and  salvation. 

Q.  29.  What  will  be  the  result  of  your  hearing  the 
gospel  ? 

A.  If  I  believe,  it  will  be  "  a  savour  of  life  unto 
life;"  but,  if  I  remain  in  unbelief,  it  will  be  "a 
savour  of  death  unto  death."  2  Cor.  ii.  15,  16. 

Q.  30.   What  then  should  be  your  prayer  ? 


116  QUESTIONS  [chap.    IX. 

A.  I  should  not  cease  to  pray,  that  "  God  who 
commanded  the  light  to  shine  oat  of  darkness," 
would  shine  into  my  heart,  "  to  give  the  light  of 
the  knowledge  of  the  glory  of  God  in  the  face  of 
Jesus  Christ."  2  Cor.  iv.  6. 


LESSON  XXIV. 


ROMANS    IX. 


Q.  1.  On  what  subject  does  the  Apostle  treat  in 
this  chapter  ? 

A.  The  rejection  of  the  Jews  and  the  calling  of 
the  Gentiles. 

Q.  2.   Was  this  a  grateful  subject  to  the  Jews  ? 

A.  By  no  means ;  it  was  very  offensive  to  them. 

Q.  3.    Why  was  it  so  displeasijig  ? 

A.  Because  they  believed  themselves  to  be  the 
peculiar  people  of  God,  and  could  not  endure  the 
thought  of  being  rejected  by  him. 

Q.  4.  Can  you  refer  to  any  place  in  the  Acts  of 
the  Apostles,  where  the  Jews  manifested  their  feelings 
on  this  subject  ? 

A.  Yes  :  Acts  xiii.  44,  45.  "  But  when  the  Jews 
saw  the  multitude,  they  were  filled  with  envy,  and 
spake  against  the  things  which  w^ere  spoken  by 
Paul,  contradicting  and  blaspheming." 

Q.  5.   Will  you  name  another  place  ? 

A.  Acts  xxii.  21,22.  "And  he  said  unto  me, 
depart:  for  I  will  send  thee  far  hence  unto  the 
Gentiles. 

"And  they  gave  him  audience  unto  this  worJ, 
and  then  lifted  up  their  voices,  and  said.  Away  with 
such  a  fellow  from  the  earth:  for  it  is  not  fit  that 
he  should  live." 

Q.  6.  Were  Christian  Jews  entirely  free  from  this 
feeling?  verses  1 — 5. 


LESS.    XXIV.]  ON    R03IANS.  117 

A.  No ;  and  aware  of  this,  the  Apostle,  although 
writing  to  the  Romans,  among  whom  were  con- 
verted Jews,  prepares  the  way  to  this  delicate  sub- 
ject with  great  care. 

Q.  7.  How  does  he  endeavour  to  allay  their  preju' 
dices,  and  to  dispose  them  to  listen  with  due  suhniis- 
sion  of  mind  to  his  discussion?  verses  1 — 5. 

A.  By  solemnly  affirming  what  grief  he  felt  for 
the  wretched  condition  of  the  Jews,  and  evincing 
the  respect  he  entertained  for  their  distingui>hing 
privileges. 

Q.  8.  Repeat  the  first  verse. 

A.  "I  say  the  truth  in  Christ,  I  lie  not,  my  con- 
science also  bearing  me  witness  in  the  Holy 
Ghost." 

Q.  9.  Has  not  this  all  the  solemnity  of  an  oath  ? 

A.  It  has. 

Q.  10.   Why? 

A.  Because  it  is  a  solemn  declaration  made  in 
the  presence  of  Christ  and  the  Holy  Ghost;  that 
is,  of  the  omniscient  and  holy  God. 

Q.  1 1 .    Will  you  repeat  the  second  and  third  verses  ? 

A.  "I  have  great  heaviness  and  continual  sor- 
row in  my  heart.  For  I  could  wish  that  myself 
were  accursed  from  Christ,  for  my  brethren,  my 
kinsmen  according  to  the  flesh." 

Q.  12.  What  is  the  meaning  of  this?  Was  the 
Apostle  willing  to  be  damned  for  the  benefit  of  the 
Jews? 

A.  Certainly  not. 

Q.  13.  Could  his  eternal  destruction  have  been  of 
any  service  to  them  ? 

A.  It  would  have  been  of  no  avail. 

Q.  14.  Does  not  eternal  destruction  involve  eternal 
enmity  to  God? 

A.  It  does. 

Q.  15.  Would  not  such  a  wish  have  been  both  ah- 
surd  and  wicked? 


118  QUESTIONS  [chap.  IX. 

A.  Certainly  it  would. 

Q.  16.  If  the  translation  be  correct,  what  does  the 
Apostle  mean? 

A.  That  he  was  willing,  for  the  salvation  of  his 
countrymen,  to  endure  any  privation  and  suffering 
that  would  promote  what  he  so  ardently  desired. 

[A  different  and  correct  translation  of  the  third 
verse,  and  the  use  of  a  parenthesis,  it  seems,  will 
relieve  the  great  difficulty  in  the  interpretation  of 
this  verse.  It  is  this:  "for  I  did  wish  to  be  an 
anathema  from  Christ."  Now  place  this  verse  in 
a  parenthesis,  and  the  two  verses  will  read  thus: 
"  That  I  have  great  heaviness  and  continual  sorrow 
in  my  heart,  (for  I  did  wish  myself  to  be  an  ana- 
thema from  Christ,)  for  my  brethren,  my  kinsmen 
according  to  the  flesh."  By  using  the  parenthesis, 
the  sorrow  of  Paul  is  connected  with  the  proper 
object,  and  the  reason  of  it  is  assigned  in  the  paren- 
thesis. This  accords  with  the  Apostle's  manner 
of  writing.  The  true  meaning  of  the  passage  is 
this:  The  Apostle  knew  the  deplorable  condition 
of  the  Jews.  They  were  separated  from  Christ, 
and  willing  to  be  for  ever  anathematized  by  him; 
"His  blood  be  upon  us  and  on  our  children,"  cried 
they,  when  they  demanded  his  crucifixion.  Believ- 
ing him  to  be  an  impostor  and  a  blasphemer,  they 
were  very  willing  to  incur  any  guilt  arising  from 
putting  him  to  death;  they  renounced  all  con- 
nection with  or  interest  in  him.  They  feared  not 
his  vengeancQ,  and  were  ready  to  invoke  any  curse 
he  could  inflict.  This  the  Apostle  knew.  He  was 
not  ignorant  of  their  feelings  and  imprecations  ; 
for  he  himself  had  felt  as  they  did;  he,  in  the  days 
of  his  ignorance  and  mad  zeal  against  Christ  and 
his  cause,  imitated  them.  He  may  have  been  pre- 
sent at  the  trial  of  the  Redeemer,  and  united  in  the 
cry,  "His  blood  be  upon  us  and  our  children;"  or, 
if  not  present,  he  doubtless  was  ready  to  adopt  the 


LESS.    XXIV.]  ON    ROMANS.  119 

imprecation  when  he  heard  of  it.  He  had  wished 
to  be  an  anathema  from  Christ;  to  be  for  ever 
separated  from  him.  He  was  willing  to  be  devoted 
to  destruction  by  Christ;  and  ready  to  challenge 
Christ  to  do  his  utmost  against  him,  and  to  inflict 
upon  him  any  curse  in  his  power. 

But  when  his  eyes  were  opened,  when  he  be- 
came convinced  that  Christ  was  the  promised 
Messiah,  the  Son  of  God,  he  saw  his  folly  and  im- 
piety;  he  discovered  his  danger.  Thus  he  had 
obtained  an  experimental  acquaintance  with  the 
fearful  condition  of  the  unbelieving  Jews.  They 
were,  with  their  own  consent  and  according  to 
their  own  awful  imprecation,  destitute  of  any  in- 
terest in  the  grace  and  salvation  of  Christ;  and 
willing  to  be  devoted  to  destruction,  by  him,  both 
in  this  world  and  the  next.  This  was  the  cause  of 
Paul's  constant  and  distressing  grief  for  his  coun- 
trymen.] 

Q.  17.  Can  you  enumerate  the  distingiiisking 
privileges  of  the  Jews  noticed  by  the  inspired  wri- 
ter? verse  4. 

A.  1.  Their  name,  Israelites  ;  2.  their  adoption ; 
3.  the  glor)'';  4.  the  covenants;  5.  the  giving  of 
the  law;  6.  the  service  of  God;  and  7.  the 
promises. 

Q.  18.  From  whom  did  the  Jews  derive  their  name^ 
'^  Israelites  ?^'  verse  4. 

A.  From  the  Patriarch  Jacob,  who  was  after 
wards  called  "Israel." 

Q.  1 9.    What  does  the  name  "  Israel"  signify  ? 

A.  Prince  of  God. 

Q.  20.    Who  gave  Jacob  this  name  ? 

A.  God. 

Q.  21.  Why  did  God  give  him  this  honourabh 
name  ? 

A.  Because  he  had  prevailed  in  prayer.  Sea 
Gen.  xxxii.  24—30. 


120  QUESTIOIVS  [chap.    IX. 

Q.  22.  Why  were  the  Jews  called  "  Israelites  P" 

A.  Because  they  were  descended  from  Israel. 

Q.  23.  Was  their  descent  from  this  illustrioiis  man., 
and  their  title  to  his  name,  a  distinguishing  pri- 
vilege ? 

A.  Certainly  it  was. 

Q.  24.   What  is  meant  hy  the  "  adoption  .5?"  v.  4. 

A.  The  Israelites  were  the  adopted  sons  of  God. 

Q.  25.   Can  you  prove  this  ? 

A.  The  Lord  directed  Moses  to  say  unto  Pha- 
raoh, "Thus  saith  the  Lord,  Israel  is  my  son,  even 
my  first  born."  Ex.  iv.  22,  23. 

Q.  26.  Wcw  the  adoption  of  the  Israelites  the  same 
as  the  adoption  of  believifig  Christians  P 

A.  No;  the  former  was  national,  the  latter  is 
individual;  the  one  was  external,  the  other  is  spi- 
ritual. 

Q.  27.   What  is  meant  by  the  "glory  P''  verse  4 

A.  It  refers  to  the  frequent  manifestation  of  the 
Divine  glory  to  them. 

Q.  28.  How  did  God  manifest  his  glory  to  them  P 

A.  In  the  stupendous  miracles  wrought  for  their 
deliverance  from  Egyptian  bondage  ; — in  their  pas- 
sage through  the  Red  sea; — in  the  pillar  of  fire  by 
night,  and  the  pillar  of  cloud  by  day,  that  guided 
and  protected  them,  in  the  wilderness ; — in  the 
wonderful  exhibition  of  majesty,  grandeur,  and 
terror  at  mount  Sinai; — in  their  support  by  manna 
from  heaven,  for  forty  years,  while  in  the  wilder- 
ness;— and  in  the  visible  symbol  of  the  Divine 
presence  among  them,  the  Sheckinah,  which  dwelt, 
first  in  the  Tabernacle,  and  then,  in  the  Temple. 


LESSON  XXV. 
Q.  1.   What  is  meant  by  the  "■  covenants  P"  v.  4. 


LESS.    XXV.]         .    ON    ROMANS.  121 

A.  The  covenant,  naade  with  Abraham  and  his 
seed,  and  the  covenant  made,  at  Mount  Horeb, 
with  the  Israelitish  people.  Gen.  xvii.  1  — 14. 
Deut.  v.  2 — 4.  xxix.  1,  10—15. 

Q.  2.  What  is  meant  hi/  the  ''giving  of  the  law?" 
verse  4. 

A.  The  solemn  and  public  proclamation  of  the 
ten  commandments,  by  God  himself,  on  the  top  of 
Sinai;  the  inscribing  of  them  on  two  tables  of 
stone ;  together  with  all  the  other  precepts  and 
statutes  that  were  delivered  to  the  Israelites,  both 
by  Moses  and  the  prophets. 

Q.  3.  What  is  meant  by  the  "  service  of  God  ?" 
verse  4. 

A.  The  worship  prescribed  by  Him  at  the  Taber- 
nacle, and  afterwards  at  the  Temple;  v/hich  con- 
sisted in  various  offerings,  both  expiatory  and  eu- 
charistic. 

Q.  4.  To  what  "■promises"  does  the  Apostle  refer 
in  verse  4  ] 

A.  To  all  the  promises  recorded  in  the  Old 
Testament;  especially  to  the  promises  relating  to 
Messiah  and  the  blessings  of  his  reign. 

Q.  5.   Who  were  the  ''fathers"  of  the  Jews  ?  v.  5. 

A.  Abraham,  Isaac,  Jacob,  Joseph,  Moses,  Sam- 
uel, David,  and  other  illustrious  men. 

Q.  6.  Did  the  Jews  boast  of  their  descent? 

A.  Yes ;  and  they  had  reason  to  regard  their 
descent  from  these  great  and  good  men,  as  a  signal 
honour  conferred  on  them  by  their  Creator. 

Q.  7.  What  greater  honour  than  their  descent, 
was  bestowed  on  the  Jews  ? 

A.  They  had  this  greater  honour,  that  Christ  was 
descended  from  them,  and  took  his  human  nature 
from  the  tribe  of  Judah  and  the  family  of  David! 

Q.  8.   Was  Christ  a  mere  man  ?  verse  5. 

A.  He  was  God,  as  well  as  man. 

Q.  9.   Can  you  give  a  proof  from  the  5th  verse? 

L 


122  QUESTIONS  [chap.    IX. 

A.  The  Apostle  teaches  us  that  He  *' is  over  all, 
God  blessed  for  ever;"  that  is,  the  supreme  and 
infinitely  blessed  Jehovah. 

Q.  10.  What  is  the  import  of  the  woi'd  Amen  ? 
verse  5. 

A.  The  Apostle  uses  this  word  to  signify,  that 
he  firmly  believed  the' supreme  divinity  of  Jesus 
Christ,  and  that  he  rejoiced  in  having  such  an  all- 
sufficient  and  infinite  Redeemer. 

Q.  11.  How  are  we  to  understand  these  words  in 
the  5th  verse :  "  Not  as  though  the  word  of  God  hath 
taken  no  effect  ?  " 

A.  The  Apostle,  means,  that  the  promises  of 
God  have  not  failed,  although  the  Jews,  as  a  na- 
tion, were  rejected  by  Him,  on  account  of  their 
unbelief. 

Q.  12.  What  did  the  Jews  imagine  the  protnises 
of  God  secured  to  them  ? 

A.  They  supposed  they  would  always  remain 
his  peculiar  people;  that  the  Messiah  would  come 
to  exalt  them  above  all  nations;  and  that  they 
would  rejoice  in  the  blessings  of  his  reign. 

Q.  13.  Had  they  interpreted  the  word  of  God  cor- 
rect ly  7  verse  G. 

A.  By  no  means;  the  covenant  made  with 
Abraham  was  an  everlasting  covenant,  and  did 
secure  to  him  a  seed,  in  every  generation,  who 
should  participate  in  all  the  blessings  of  this  cove- 
nant; but  it  did  not  secure  the  Jews  from  being 
ejected  from  the  church,  and  disowned  for  many 
ages. 

Q.  14.  Did  his  natural  descendants  constitute  this 
seed?  verse  8. 

A.  No;  this  seed  were  the  children  of  the  pro- 
mise; and  they  might  be  found  either  among  his 
natural  descendants,  or  among  Gentile  believers. 
Gal.  iii.  6—9,  29. 

Q.  15.  Were  not  all  the  Jews,  because  descended 
from  Jacnh,  dennminated  hrnfl ?   verse  6. 


LESS.    XXV.]  ON    ROMANS.  123 

A.  They  were. 

Q.  16.  What  then  is  meant  hy  these  words^  "  They 
are  not  all  Israel,  which  are  of  Israel  ?^^ 

A.  The  inspired  writer  refers  to  a  distinction 
he  had  made  in  ch.  ii.  28,  29,  between  "a  Jew 
which  is  one  outwardly,  and  a  Jew  which  is  one 
inwardly:"  so  here  he  distinguishes  between  a 
true  Israelite,  an  "Israelite  indeed,  in  whom  there 
is  no  guile,"  as  our  Saviour  denominated  Natha- 
nael ;  and  an  Israelite  according  to  the  flesh. 

Q.  17.  What  further  distinction  does  he  make  ? 
verses  7,  8, 

A.  He  distinguishes  between  "the  seed  of  Abra- 
ham," and  "children;"  between  "the  children  of 
the  flesh,"  and  "the  children  of  God  " 

Q.  18.  Was  this  distinction  divinely  intimated  at 
an  early  period?  verses  7 — 13. 

A.  It  was ;  first,  to  Abraham,  when  God  said 
to  him,  "In  Isaac  shall  thy  seed  be  called;"  and 
again,  "  At  this  time  will  I  come  and  Sarah  shall 
have  a  son  :"  secondly,  when  He  said  to  Rebecca, 
"The  elder  shall  serve  the  younger." 

Q.  19.  Was  there  a  foundation  for  this  distinction 
laid  in  the  covenant  ? 

A.  Yes,  there  was. 

[The  covenant  made  with  Abraham  compre- 
hended two  kinds  of  blessing's  ;  the  one  external 
and  temporal,  the  other  spiritual  and  eternal:  and 
it  contemplated  a  twofold  seed;  the  one  natural, 
who  were  entitled  to  the  former  blessings ;  such  as 
the  land  of  promise,  a  standing  in  the  visible 
church,  access  to  the  temple  service,  a  right  to 
circumcision  and  the  passover;  the  other  spiritual, 
who  were  entitled  to  remission  of  sins,  justification 
by  faith,  spiritual  adoption,  communion  with  God, 
the  hope  of  heaven,  and  eternal  life.  To  the  former 
seed  God  was  a  God  by  an  external,  visible  rela- 
tion ;  to  the   latter,  He  was  a  God  in   the  highest 


124  QUESTIONS  [chap.    IX. 

sense  of  the  promise,  by  a  spiritual  and  invisible 
relation.  The  natural  seed  of  Abraham  bore  his 
natural  image ;  they  were  rational  creatures  as  he 
was:  the  spiritual  seed  bore  his  spiritual  image; 
they  were  renewed  by  Divine  grace  as  he  was, 
and  believed  in  the  Divine  promise  as  he  did,  and 
consequently  shared  with  him  in  the  righteousness 
of  faith.  The  covenant  had  special  reference  to 
them  ;  and  the  great  design  of  its  establishment, 
was  to  secure  their  salvation. 


LESSON  XXVI. 

Q.  I.  If  the  promise  of  salvation  pertains  only  to 
true  believers,  and  they  are  saved,  does  the  word  of 
God  fail  or  take  no  effect  ? 

A.  Certainly  not. 

Q.  2.  Has  the  objection  anticipated  by  the  inspired 
writer  any  force?  ch.  ix.  verse  6. 

A.  None  at  all;  for  the  promise  being  made 
only  to  true  believers,  and  not  to  the  natural  de- 
scendants of  Israel,  as  such,  the  rejection  of  the 
unbelieving  Jews  as  a  people,  cannot  reflect  on  the 
faithfulness  of  God. 

Q.  .3.  Was  God  under  obligation  to  love  either 
Jacob  or  Esau?  verse  13. 

A.  God  was  under  no  obligation  to  love  any  of 
our  fallen  race. 

Q.  4.  Might  he  not  justly  select  out  of  our  rebel- 
lious race  whofu  he  pleased,  as  the  objects  of  his  free 
and  sovereign  love  ? 

A.  Undoubtedly.  He  had  a  perfect  right  to  love 
Jacob,  and  not  to  love  Esau ;  and  to  act  in  the 
same  way  in  regard  to  the  rest  of  mankind. 

Q.  5.  Can  Jehovah  be  charged  with  unrighteous- 
ness in  his  treatment  of  his  a-eatures?  v.  14. 


LESS.    XXVI.]  ON    ROMANS.  125 

A.  By  no  means.  Such  charges  are  at  once 
groundless  and  inapious.  By  bestowing  pardoning 
mercy  and  sanctifying  grace  on  some,  and  wiih- 
holdmg  these  blessings  from  others,  he  only  exer- 
cises that  adorable  sovereignty  which  belongs  to 
the  supreme  Being. 

Q.  6.    Why  does  God  punish  any  of  our  race? 

A.  He  punishes  none  except  foF  their  sins; 
consequently,  none  have  a  right  to  complain,  either 
on  account  of  the  punishment  justly  inflicted  on 
themselves,  or  on  account  of  favours  bestowed  on 
others. 

Q.  7.  Does  God  exercise  sovereignty  in  dispensing 
his  mercy  ?  verse  15. 

A.  Yes;  "for  he  saith  to  Moses,  I  will  have 
mercy  on  whom  I  w^ill  have  mercy,  and  I  will  have 
compassion  on  whom  I  will  have  compassion." 

Q.  8.  To  what  occurrence  does  the  apostle  refer  in 
the  I6th  verse  ? 

A.  To  the  bestowment  of  the  covenant  blessing 
on  Jacob.     See  Gen.  xxvii. 

Q.  9.   What  did  Isaac  will,  and  Jacob  do  ? 

A.  Isaac  willed  that  Esau  should  receive  the 
blessing;  and  Jacob  complying  with  the  direction 
of  his  mother,  ran  to  the  flock,  and  brought  two 
kids,  of  which  she  made  savoury  meat  to  deceive 
Isaac. 

Q.  10.  Was  the  blessing  conferred  according  to  the 
will  of  Isaac,  or  to  reward  Jacob  for  his  conduct  ? 

A.  Jacob  acted  so  deceitfully  and  basely  that  he 
did  not  deserve  the  blessing,  and  yet  it  was  con- 
ferred on  him,  in  opposition  to  the  will  of  his  fa- 
ther Isaac,  who  intended  it  for  his  eldest  son,  Esau, 
and  supposed  he  was  conferring  it  on  him,  whea 
he  pronounced  it  on  his  younger  son,  Jacob. 

Q.  11.  How  did  this  happen? 

A.  According  to  the  sovereign  will  of  God,  who 
was  pleased  to  bestow  this  undeserved  mercy  on 

l2 


126  QUESTIONS  [chap.    IX. 

Jacob.  The  bestowment  of  the  blessing  did  not 
depend  on  the  will  of  Isaac,  nor  on  the  conduct  of 
Jacob. 

Q.  12.  Is  the  principle  asserted  by  Paul  in  the 
1  Gth  verse  applicable  to  the  salvation  of  sinners  by 
Jesus  Christ  i^ 

A.  It  is;  their  salvation,  from  beginning  to  end 
is  the  result  of  God's  sovereign  mercy. 

[Under  the  preaching  of  the  gospel  the  conduct 
of  sinful  men  is  very  different.  Some  remain  un- 
impressed; they  never  realize  their  deplorable  and 
dangerous  condition;  they  neglect  the  means  of 
grace;  they  live  and  die  in  unbelief.  But  others 
become  awakened;  aroused  to  a  sense  of  their 
guilt  and  danger,  they  apply  diligently  and  per- 
severingly  to  the  use  of  the  means  of  grace,  and 
earnestly  and  fervently  cry  for  mercy.  They  are 
heard;  mercy  is  granted;  they  believe  and  are 
saved.  How  shall  we  account  for  this  difference 
in  the  conduct  of  men,  sitting  under  the  same  min- 
istry, and  enjoying  the  same  opportunities  for 
escaping  eternal  ruin?  Shall  we  attribute  the 
escape  of  the  latter  to  their  diligence  and  prayers'? 
Why  do  they  differ  in  their  conduct  from  others? 
Why  do  they  act  a  wiser  part?  Why  are  their 
prayers  heard?  Whence  their  faith?  All  pro- 
ceeds from  the  sovereign  mercy  of  God.  His  pre- 
venting grace  awakens  and  excites  them;  and  his 
sovereign  grace  imparts  to  them  saving  faith. 
Left  by  Him  to  themselves,  they  would  have  re- 
mained as  careless,  unconcerned,  and  unbelieving 
as  others.  He  was  under  no  obligation  to  hear 
their  prayers;  and,  on  account  of  the  sins  attend- 
ing their  application  to  appointed  means  of  grace, 
he  might  justly  have  abandoned  them  to  their  own 
helplessness.  But  he  was  pleased  in  the  exercise 
of  his  sovereign  mercy  to  save  them.  "Who 
maketh   thee   to  differ  from  another?    and  what 


LESS.    XXVI.]  ON    ROMANS.  127 

hast  thou,  that  thou  didst  not  receive  3"  1  Cor.  iv. 
7.  "Not  by  works  of  righteousness  which  we 
have  done,  but  according  to  his  mercy  he  hath 
saved  us,  by  the  washing  of  regeneration,  and  the 
renewing  of  the  Holy  Ghost."  Tit.  iii.  5.  "  By 
grace  are  ye  saved,  through  faith;  and  that  not  of 
yourselves  :  it  is  the  gift  of  God."  Eph.  ii.  8. 

Q.  13.  Does  God  claim  the  exercise  of  absolute 
sovereignty  in  his  government  over  this  world?  v.  17. 

A.  He  does. 

Q.  14.   Can  you  mention  a  case  in  point  ?  v.  17. 

A.  That  of  Pharaoh,  to  whom  God  said,  "  Even 
for  this  same  purpose  have  I  raised  thee  up,  that  I 
might  show  my  power  in  thee,  and  that  my  name 
might  be  declared  throughout  all  the  earth." 

Q.  15.  Is  it  then  an  established  principle,  that 
God  shows  mercy  to  whom  he  will  show  mercy  ? 
verse  15. 

A.  So  he  has  taught  ns  to  believe. 

Q.  16.  7s  it  an  alarming  thought,  that  the  world 
is  governed  by  a  sovereign  Ruler  ? 

A.  It  is  alarming  only  to  the  wicked  and  rebel- 
lious; for  Divine  sovereignty  is  directed  by  infinite 
wisdom,  justice,  and  benevolence. 

Q.  17.  May  encouragement  be  derived  by  awak- 
ened sinners,  frora  just  views  of  Divine  sovereignty y 
to  seek  salvation  ? 

A.  As  he  has  directed  sinners  to  seek  his  grace, 
they  may  cherish  a  hope,  that,  sinful  and  vile  as 
they  are,  he  may  be  pleased,  in  the  exercise  of 
sovereign  mercy,  to  save  them. 

Q.  18.  Does  God  harden  whom  he  will  harden? 
verse  18. 

A.  So  we  are  taught. 

Q.  19.  Does  God  harden  sinners  by  any  positive 
influence  ? 

A.  No;  as  a  just  punishment  of  their  sins,  he 
leaves  them  to  their  own  wicked  hearts,  and  to  the 


128  QUESTIONS  [CIIAP.    IX, 

corrupting  influence  of  temptations,  and  withdraws 
his  restraining  grace. 

Q.  20.  Can  you  prove  this  interpretation  to  he 
correct  ? 

A.  James  says,  "Let  no  man  say  when  he  is 
tempted,  I  am  tempted  of  God:  for  God  cannot  be 
tempted  with  evil,  neither  tempteth  he  any  man : 
but  every  man  is  tempted,  when  he  is  drawn  away 
of  his  lust,  and  enticed.  Then  when  lust  hath 
conceived,  it  bringeth  forth  sin:  and  sin  when  it 
is  finished,  bringeth  forth  death."  James  i.  13 
—15. 


LESSON  xxvir. 

Q.  1 .  What  are  ive  to  think  of  the  ohjection  to  the 
sovereignty  of  God  which  the  inspired  writer  notices 
in  the  1  ^)th  verse  ? 

A.  It  is  unfounded  and  impious. 

Q.  2.  Can  the  secret  jmrpose  of  God  he  a  rule  of 
conduct  to  his  creatures?  verse  19. 

A.  It  cannot;  for  they  do  not  know  it. 

Q.  3.    What  is  our  rule  of  conduct  ? 

A.  God's  will  revealed  in  his  commandments. 

Q.  4.  Can  the  sin7ier,  while  acting  mit  tlie  enmity 
and  rebellion  of  his  heart,  say,  with  any  reason^  he 
does  not  resist  God's  ivill?  verse  19. 

A.  No;  for  he  is  acting  in  opposition  to  his  will, 
and  breaking  his  commandments. 

Q.  5.  Hovj  does  the  inspired  vjritcr  treat  the  oh- 
jection of  the  sinner  noticed  in  the  I9th  verse? 

A.  He  regards  it  as  replying  against  God,  and 
as  absurd  as  it  would  be  for  the  thing  formed  to 
say  to  him  that  formed  it,  "  Why  hast  thou  made 
me  thus?"  verse  20. 

Q.  6.  Has  God  as  absolute  a  control  over  his  crea- 
tures as  a  potter  has  over  his  clay  ?  verse  21. 


LESS.    XXVII.]         ON    ROMANS.  129 

A.  He  has. 

Q.  7.  To  what  cause  are  we  to  ascribe  that  vast 
variety  of  creatures  we  see  in  creation  ? 

A.  The  sovereign  will  of  God.  It  was  his 
pleasure  to  make  some  angels,  some  men,  some 
beasts  and  birds  and  fishes. 

Q.  8.  Have  beasts  a  right  to  complain  that  they 
were  not  created  men  P 

A.  No;  nor  have  men  a  right  to  complain  be- 
cause they  were  not  created  angels. 

Q.  9.  Might  not  God  have  justly  left  our  whole 
race  to  perish  in  their  sins  ? 

A.  Certainly;  for  they  were  all  condemned  by 
the  holy  law  they  had  violated,  and  all  deserved 
everlasting  destruction. 

Q.  10.  May  God  then  deal  with  the  corrupt  mass 
of  human  nature,  just  as  the  potter  does  with  the 
clay?  verse  21. 

A.  He  may  and  does  so.  He  appoints  some  to 
honour  and  some  to  dishonour.  By  his  undeserved 
grace,  he  saves  them  that  believe  in  Christ;  and, 
in  the  exercise  of  his  justice,  he  punishes  them 
that  believe  not,  with  everlasting  destruction,  for 
their  sins. 

Q.  11.  How  are  the  vessels  of  wrath  fitted  to  de- 
struction? verse  22.  * 

A.  They  fit  themselves  by  their  impenitence, 
unbelief,  and  other  sins. 

Q.  12.  How  are  the  vessels  of  niercy  prepared  unto 
glory?  verse  2.3. 

A.  They  are  prepared  by  the  regenerating  and 
sanctifying  grace  of  God. 

Q.  13.   Where  are  these  vessels  found  ?  verse  24. 

A.  Among  Jews  and  Gentiles. 

Q.  14.  Had  God  foretold  in  ancient  Scripture  that 
Gentiles  should  be  brought  into  his  church  ?  verses 
25,  26. 

A.  Hosea  had  predicted  this  blessed  event:  "I 
9 


130  aUESTIONS  [CHAP.  IX. 

will  call  them  my  people,  which  were  not  my  peo- 
ple ;  and  her  beloved,  which  was  not  beloved.  And 
it  shall  come  to  pass,  that  in  the  place  where  it  was 
said  unto  them,  Ye  are  not  my  people ;  there  shall 
they  be  called  the  children  of  the  living  God." 
verses  25,  26. 

Q.  15.  Was  the  rejection  of  tlte  Jews  foretold  in 
their  Scriptures  ?  verses  27 — 29. 

A.  It  was  plainly  foretold  by  the  prophet  Isaiah 
in  the  verses  quoted  by  the  apostle. 

Q.  16.  Did  he  predict  that  the  great  body  of  the 
Jewish  people  would  be  cut  off  from  the  church  ? 
verses  27 — 29. 

A.  He  predicted  that  their  excision  would  be  so 
general,  that  only  a  seed,  a  remnant,  would  be  left. 

Q.  17.  To  what  result  is  the  discussion  of  the 
apostle  brought?  verse  30. 

A.  It  is  this ;  The  Gentiles  have  attained  to 
righteousness,  while  the  Israelites  failed  in  their 
pursuit  of  righteousness. 

Q.  18.  To  what  cause,  does  the  apostle  trace  the 
failure  of  the  one,  and  the  success  of  the  other  ?  v.  32. 

A.  To  the  different  ways  of  seeking  righteous- 
ness. The  Gentiles  succeeded,  because  they 
sought  righteousness  in  the  right  way,  by  faith  in 
Christ;  and  Israel  failed,  because  they  sought 
righteousness  in  a  wrong  way,  not  by  faith  which 
alone  can  secure  righteousness  to  sinners,  but,  as 
it  were,  by  the  works  of  the  law. 

Q.  19.  At  what  did  the  Israelites  stumble?  vs. 
32,  33. 

A.  At  the  stumbling  stone  laid  in  Zion. 

Q.  20.  What  did  that  stumbling  stone  denote  ? 
verse  33. 

A.  It  signified  Jesus  Christ. 

Q.  21.  How  did  the  Jews  stumble  at  him  ? 

A.  By  unbelief. 

Q.  22.  Why  did  they  reject  Christy  their  promised 
Messiah  ? 


LESS.    XXVII.]  ON    ROMANS.  131 

A.  Influenced  by  their  carnal  and  corrupt  hearts, 
they  put  a  false  construction  on  the  language  of 
their  prophets,  and  were  expecting  a  temporal 
prince,  a  mighty  conqueror,  who  was  to  deliver 
them  from  the  Roman  yoke,  and  lead  them  on  to 
victory  and  renown  ;  instead  of  looking  for  a  spi- 
ritual Saviour,  such  as  the  prophets  had  charac- 
terized, who  was  to  save  his  people  from  their  sins. 

Q.  23.  What  was  the  effect  of  these  false  expecta- 
tions ? 

A.  They  were  offended  at  the  humble  state  in 
which  Christ  appeared ;  they  could  not  see  those 
predicted  marks  by  which  he  was  characterized  as 
the  promised  Messiah;  they  refused  to  receive 
him  as  the  Messiah ;  they  rejected  him  as  an  im- 
postor, and  crucified  him  as  a  blasphemer. 

Q.  24.  What  practical  lessons  may  we  learn  from 
this  chapter  ? 

A.  We  may  learn  from  it — 1.  highly  to  prize  our 
religious  privileges  in  the  church,  but  not  to  de- 
pend upon  them  as  sufficient  to  save  us ; — 2.  to 
adore  the  glorious  sovereignty  of  God; — 3.  never 
to  question  the  rectitude  of  any  of  his  proceedings, 
but  to  believe  all  to  be  perfectly  right,  just,  and 
wise  ; — 4.  to  commit  ourselves  to  his  sovereign  dis- 
posal, and  to  rejoice  in  his  glorious  reign  ; — 5.  never 
to  harbour  the  thought  of  becoming  righteous  by 
our  own  works,  but  to  submit  to  God's  wonderful 
plan  of  rendering  sinners  righteous,  by  believing 
in  Jesus  Christ,  as  the  Lord  our  righteousness. 

ROMANS    X. 

Q.  25.   What  is  coJitained  in  this  chapter? 

A.  The  inspired  writer  continues  his  discussion 
of  the  same  subject,  the  rejection  of  the  Jews,  and 
the  calling  of  the  Gentiles. 

Q.  26.   What  does  Paul  say  in  the  first  verse  ? 


132  auESTioNs  [chap.  x. 

A.  He  expresses  his  strong  and  earnest  desire 
for  the  salvation  of  Israel. 

Q.  27.  Had  he  not,  in  the  preceding  chapter,  de- 
dared  in  a  very  forcible  manner  what  the  feelings  of 
his  heart  towards  them  ivereP  ch.  ix.  1 — 3. 

A.  He  had. 

Q.  28.  Why  then  does  he  repeat  the  state  of  his 
feelings  ? 

A.  He  knew  the  subject  under  discussion  was 
very  ungrateful  to  them,  and  he  wished  to  allay 
their  violent  prejudices,  and  so  to  conciliate  them, 
as  to  secure  due  attention  to  his  arguments. 

Q.  29.  What  favourable  testimony  does  the  apos- 
tle bear  to  the  Jews  ?  verse  2. 

A.  That  they  had  a  zeal  for  God. 

Q.  30.   Was  their  zeal  defective  ?  verse  2. 

A.  It  was  defective ;  because  it  was  erroneous, 
not  being  guided  by  knowledge. 

Q.  31.  Were  they  ignorant  in  regard  to  an  im- 
portant  point  ?  verse  3. 

A.  They  were  ignorant  of  a  very  important 
point. 

Q.  32.   What  was  it? 

A.  They  were  ignorant  of  the  righteousness  of 
God. 

Q.  33.  Does  the  apostle  mean  an  attribute  of  God, 
his  justice  ? 

A.  No;  he  means  the  righteousness  which  God 
had  provided  for  the  justification  of  believing  sin- 
ners. 

Q.  34.  What  was  the  effect  of  their  ignorance  of 
this  essential  point  ?  verse  3. 

A.  They  went  about  to  establish  their  own 
righteousness. 

Q.  35.  Could  they  believe  their  imperfect  obedi- 
ence was  an  entire  fulfilment  of  God's  law?  verse  3. 

A.  No;  they  were  sensible  of  its  imperfections; 
but  they  hoped  to  be  able,  by  their  sacrifices  and 


LESS.    XXVir.]  ON    ROMANS.  133 

observance  of  the  ceremonies  of  the  Mosaic  law, 
to  render  their  obedience  so  far  acceptable  as  to 
secure  the  favour  of  the  Almighty. 

Q.  36.  To  what  did  their  reliance  on  their  own 
works  lead  ?  verse  3. 

A.  It  led  them  to  reject  the  righteousness  of 
Christ,  which  God  had  provided  and  oflered  to 
them  for  their  justification. 

Q.  37.  Whai  is  meant  by  submitting  to  the  right- 
eousness of  God?  verse  3. 

A.  Submitting  to  the  righteousness  of  God 
means  the  renunciation  of  our  own  righteousness, 
from  a  conviction  of  the  utter  insufficiency  of  it  to 
justify  us  before  God,  and  relying  entirely  on  the 
righteousness  of  Christ  for  the  pardon  of  our  sins 
and  acceptance  with  God,  as  righteous,  through 
the  imputed  righteousness  of  the  Redeemer. 

[Some  suppose  by  the  righteousness  of  God,  first 
mentioned  in  the  third  verse,  is  meant  his  justice. 
Taking  this  to  be  its  signification  will  aflTord  a 
good  sense  to  the  whole  verse;  for  it  is  certain 
that  it  is  owing  to  a  sinner's  ignorance  of  the 
claims  of  this  divine  attribute,  that  he  does  not  see 
the  utter  insufficiency  of  his  own  works  to  satisfy 
those  claims  as  set  forth  in  his  law;  and  were  he 
fully  apprized  of  their  vast  extent,  he  would  despair 
of  success  in  his  vain  attempts  to  prop  up  a  falling 
building  that  has  been  deprived  of  its  foundation. 
This,  however,  will  not  prove  the  sacred  writer  re- 
fers to  God's  justice.  The  phrase  throughout  the 
epistle,  in  other  places,  means  the  righteousness 
which  God  has  provided  for  the  justification  of  be- 
lieving sinners;  and  there  is  found  no  good  reason 
for  departing  from  the  general  signification  of  the 
phrase  in  the  interpretation  of  it  in  this  verse. 
The  general  sense  suits  well  in  this  place,  and 
furnishes  a  good  and  appropriate  signification,  in 

M 


134  QUESTIONS  [CIIAP.    X. 

lonnection  with  the  other  parts  of  the  verse.  See 
Rrhat  is  said  on  chap.  i.  verse  17.  and  chap.  iii. 
/erse  21.] 


LESSON  xxviir. 

Q.  1.  How  is  Christ  the  end  of  the  law?  v.  4. 

A.  Christ  was  the  great  object  of  the  ceremonial 
law,  which,  in  its  types  and  ceremonies,  was  so 
framed  as  to  shadow  forth  his  person,  work,  and 
offices ;  the  design  both  of  the  Moral  and  Ceremo- 
nial law,  which  were  given  to  the  Church  for  the 
purpose  of  teaching  her  members  the  necessity  of 
his  interposition  in  their  behalf,  of  his  atonement, 
obedience,  and  intercession  ;  and  the  end  of  the 
law,  as  fulfilling  all  the  types  of  the  one,  and  all 
the  demands  of  the  other.  "The  law,"  says  the 
author  of  this  epistle,  in  another,  "was  our  school- 
master to  bring  us  unto  Christ,  that  we  might  be 
justified  by  faith."     Gal.  iii.  24. 

Q.  2.  To  whom  is  Christ  the  end  of  the  law  for 
righteousness?  verse  4. 

A.  Only  to  those  who  believe ;  none  other  re- 
ceive the  saving  benefits  of  his  righteousness.  His 
atonement  satisfies  for  the  sins  only  of  believers; 
his  obedience  is  imputed  only  to  them,  and  con- 
stitutes none  else  righteous  in  the  sight  of  God. 

Q.  3.  Who  has  described  the  righteousness  of  the 
law?  verse  5. 

A.  Moses. 

Q.  4.  How  does  he  describe  it  ?  verse  5. 

A.  In  these  words:  "The  man  that  doeth  those 
things  shall  live  by  them." 

Q.  5.  Docs  the  law  demand  perfect  obedience  ? 

A.  It  does;  and  it  pronounces  a  curse  against 
the  least  violation  of  its  precepts.  Gal.  iii.  10. 


LESS.    XXVIII.]       ON    ROMANS.  135 

Q.  6.   Can  any  man  yield  this  sinless  obedience  ? 

A.  No  mere  man  since  the  fall,  ever  did  or  ever 
will,  in  this  world,  yield  such  spotless  obedience. 

Q.  7.  Is  justification  then  to  be  sought  by  the 
works  of  the  law  ? 

A.  'I'he  attaining  of  righteousness  in  this  way  is 
utterly  hopeless. 

Q.  8.  Can  justification  he  attained  in  any  other 
way  ?  verse  6. 

A.  It  can  be  attained  by  the  righteousness  of 
faith. 

Q.  9.  What  is  the  amount  of  PauVs  description 
of  this  righteous7iess  ?  verses  6,  7. 

A.  That  this  righteousness  has  been  wrought 
out ;  for  Christ  both  died  and  rose  again  for  us. 

Q.  10.  Where  is  the  word  that  annou7ices  it? 
verse  8 

A.  It  is  nigh  to  us,  in  the  Scriptures,  and  preach- 
ed to  us  by  the  ministers  of  Christ. 

Q.  11.   What  does  it  require  of  us?  verse  9. 

A.  To  believe  with  the  heart  in  Christ,  and  to 
confess  Him  before  men. 

Q.  12.  What  is  meant  by  believing  with  the 
heart?  verse  10. 

A.  The  gospel  requires,  not  a  cold  speculative 
faith,  but  such  a  belief  of  the  truth  as  will  interest 
the  heart,  and  engage  the  affections. 

Q.  13.  Will  important,  practical  truth  always  in- 
fiuence  the  affections  when  properly  believed  ? 

A.  Certainly  it  will. 

Q.  14.  Must  not,  then,  a  belief  of  truths  so  in- 
finitely important,  as  those  announced  in  the  gospel, 
engage  the  heart  and  affections  ? 

A.  They  must;  and  the  inspired  writer  teaches 
us  that  such  a  faith  alone  will  avail  to  salvation. 

Q.  15.   Why  did  Christ  die  ?  verse  9. 

A.  He  died  for  our  offences. 

Q.  16.   Why  did  he  rise  from  the  dead?  verse  9. 


136  QUESTIONS  [chap.    X. 

A.  He  rose  for  our  justification. 

Q.  17.  May  we  conceal  our  faith  in  Christ? 
verse  10. 

A.  No ;  we  must  openly  profess  our  faith  before 
men,  and  acknowledge  Christ  to  be  the  Saviour  of 
sinners  and  Lord  over  all. 

Q.  18.  Hoiv  is  this  confession  to  he  made? 

A.  In  the  appointed  way;  by  submitting  to  his 
instituted  ordinances,  baptism  and  the  Lord's  sup- 
per ;  by  attending  on  public  worship ;  and  by 
acknowledging  our  faith  to  others  on  all  proper 
occasions. 

Q.  19.  Is  a  confession  of  our  faith  necessary  to 
salvation  ?  verse  10. 

A.  It  is ;  for  the  apostle  says,  in  the  tenth  verse, 
"  With  the  mouth  confession  is  made  unto  salva- 
tion." Our  Lord  has  said,  "  Whosoever  shall 
confess  me  before  men,  him  will  I  confess  also 
before  my  Father  which  is  in  heaven.  But  who- 
soever shall  deny  me  before  men,  him  will  I  also 
deny  before  my  Father  which  is  in  heaven."  Matt. 
X.  32,  33. 

Q.  20.  What  proof  does  the  inspired  writer  adduce 
in  confirmation  of  his  statement  ?  verse  11. 

A.  A  passage  from  the  prophet  Isaiah ;  "  Who- 
soever believeth  in  him  shall  not  be  ashamed." 

Q.  21.  Need  a  believer  he  ashamed  of  his  hope? 
verse  11. 

A.  No;  for  it  is  well  founded,  and  it  will  be 
fully  realized. 

Q.  22.  Was  the  word  "  whosoever"  selected  hy  the 
prophet,  and  adopted  by  the  apostle,  for  a  particu- 
lar reason?  verse  11. 

A.  Yes ;  to  announce  it  as  a  imiversal  truth, 
that  every  one,  of  whatever  nation,  who  believed 
in  Christ  should  be  saved. 

Q.  23.  Is  this  extension  of  the  method  of  salvation 
to  believers  of  all  natio7is,  expressly  asserted  hy  Paul? 
verse  12. 


LESS.    XXVIII.]       ON    ROMANS.  137 

A.  It  is ;  for  he  says,  "  There  is  no  difFerence 
between  the  Jew  and   the   Greek:    for  the   same 
Lord  over  all  is  rich  unto  all  that  call  upon  him." 
Q.  24.  How  rich?  verse  12. 

A.  Rich,  infinitely  rich  in  mercy  and  in  grace, 
to  forgive  their  sins  and  to  confer  every  other 
blessing  on  them  ;  "for  whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  saved." 

Q.  25.  What  is  meant  by  calli?ig  upon  the  Lord? 
verse  13. 

A.  Praying  to  Him  for  pardoning  mercy  and 
sanctifying  grace  in  order  to  salvation. 

Q.  26.  What  does  praying  to  the  Lord  presup' 
pose?  verse  14. 

A.  That  we  believe  in  Him. 
Q.  27.   What  does  faith  presuppose?  verse  14. 
A.  That  we  have  heard  of  Him,  so  as  to  know 
his  Godhead  and  universal  sovereignty,  and  char- 
acter as  the  only  Saviour  of  our  ruined  race. 
Q.  28.   What  does  hearing  imply  ?  verse  14. 
A.  That  the  gospel  has  been  preached  to  us. 
Q.  29.    Who  have  a  right  to  preach  the  gospel? 
verse  15. 

A.  Those  who  are  sent  of  God  and  duly  com- 
missioned to  the  work. 

Q.  30.  Are  preachers  of  the  gospel  to  he  welcomed^ 
and  are  we  to  rejoice  in  their  message  ?  verse  15. 

A.  So  the  apostle  and  the  prophet  teach : — 
"  How  beautiful  are  the  feet  of  them  that  preach 
the  gospel  of  peace,  and  bring  glad  tidings  of  good 
things." 

Q.  31.  Did  all  the  Jews  to  whom  the  gospel  was 
preached  believe  ?  verse  16. 

A.  Comparatively  few;  the  great  body  of  that 
unhappy  people  rejected  the  gospel. 

Q.  32.   Was  this  sad  event  foretold  ?  verse  16. 
A.  It  was  foretold  by  the  prophet  Isaiah ;  who 
said  "  Lord,  who  hath  believed  our  report  1  " 

m3 


138  QUESTIONS  [chap.  X. 

Q.  33.   Why  is  hearing  necessary  to  faith  ?  v.  17. 

A.  It  is  necessary  in  the  nature  of  things;  for 
we  cannot  believe  facts  with  which  we  have  no 
acquaintance,  or  which  we  have  not  heard  ;  we 
cannot  rely  upon  a  Redeemer  who  has  not  been  re- 
vealed to  us. 

Q.  34.  How  does  the  Holy  Ghost  work  faith  in  the 
heart?  verse  17. 

A.  By  using  the  instrumentality  of  the  word. 

Q.  35.  What  inference  may  we  draw  from  this 
fact  ? 

A.  That  it  is  highly  important  to  attend  dili- 
gently to  the  reading  and  hearing  of  the  word  of 
Godi 

Q.  36.  When  this  epistle  was  written,  had  the 
gospel  been  extensively  preached  in  the  world?  v.  18. 

A.  It  had  been  so  extensively  preached  through- 
out Judea,  Samaria,  the  Roman  empire,  and  in 
other  parts  of  the  world,  that,  in  speaking  about 
it,  the  apostle  felt  himself  authorized  to  use  the 
language  of  David,  in  regard  to  the  heavens  and 
the  firmament,  which  speak  to  all  nations,  and  in- 
struct all  who  have  eyes  to  see  and  ears  to  hear. 

Q.  37.   Were  the  Jews,  then,  without  excuse  ?  v.  18. 

A.  They  were  without  excuse ;  for  the  gospel 
had  been  preached  to  them,  and  all  its  inestimable 
blessings  freely  offered  to  them,  and  urged  on  their 
acceptance. 

Q.  38.  Were  the  Jews  Ignorant  of  their  danger  of 
being  rejected  on  account  of  their  unbelief  ?  vs  19-21. 

A.  Had  they  studied  their  own  scriptures  they 
might  have  known  it. 

Q.  39.   Who  had  foretold  it  ? 

A.  Moses,  their  great  lawgiver,  and  their  greac 
prophet,  Isaiah. 

Q.  40.    What  did  Moses  say?  verse  19. 

A.  "  I  will  provoke  you  to  jealousy  by  them 
that  are  no  people,  and  by  a  foolish  nation  I  will 
anger  you." 


LESS.    XXIX.]  ON    ROMANS.  139 

Q.  41.    What  does  Isaiah  say  ?  verse  20. 

A.  "I  was  found  of  them  that  sought  me  not; 
I  was  made  manifest  to  them  that  asked  not  after 
me." 

Q.  42.   What  more?  verse  21. 

A.  "  To  Israel  he  saith,  All  day  long  T  have 
stretched  forth  my  hands  unto  a  disobedient  and 
gainsaying  people." 

Q.  43.  What  did  the  enunciation  of  these  predic' 
tions  hy  the  prophet  demand  ?  verse  20. 

A.  The  utterance  of  predictions  so  grating  to 
the  feelings  and  so  offensive  to  the  pride  of  the 
Jews,  demanded  great  fidelity  and  great  boldness 
in  the  prophet. 

Q.  44.  What  practical  lessons  Tnay  we  learn  from 
this  chapter  ? 

A.  We  may  learn, — 1.  to  study  the  method  of 
justification,  through  the  righteousness  of  Christ, 
revealed  in  the  gospel;  —  2.  to  abandon  every 
thought  of  being  justified  by  our  own  works,  as 
foolish  and  sinful; — 3.  to  seek  for  justification 
only  by  faith  in  the  infinite  merits  of  Jesus  Christ; 
— 4.  how  thankful  we  ought  to  be  that  the  way  of 
salvation,  which  was  for  ages  confined  to  the  de- 
scendants of  Israel,  is  now  made  known,  by  the 
gospel,  to  all  nations  ; — and  5.  to  desire  and  pray 
for  the  salvation  of  Israel. 


LESSON  XXIX. 

ROMANS    XI. 

Q.  1.   What  is  the  subject  of  this  chapter? 

A.  It  is  a  continuation  of  the  same  subject;  the 
rejection  of  the  Jews  and  the  calling  of  the  Gen- 
tiles. 


140  QUESTIONS  [chap.    XI. 

Q.  2.  Was  the  rejection  of  Israel  total  ?  vs.  1 — 5. 

A.  No;  for  many  have  been  saved,  although,  as 
a  people,  they  have  been  cast  out  of  God's  visible 
church, 

Q.  3.  Will  it  he  final?  verse  25. 

A.  No;  for  they  will  hereafter  be  restored  and 
reunited  to  the  church. 

Q.  4.  Might  it  not  be  objected  to  the  apostle^ s  rea^ 
soning,  that  it  will  follow  from,  it  that  God  has  cast 
away  his  people?  verse  1. 

A.  This  a  Jew  might  urge,  and  contend  that 
such  a  procedure  was  inconsistent  with  God's 
covenant. 

Q.  .5.  How  may  it  be  answered?  verses  1.  2. 

A.  The  apostle  had  previously  shown,  that  the 
Abrahamic  covenant  contemplated  a  twofold  seed; 
the  one,  according  to  the  flesh;  and  the  other,  by 
the  promise ;  (ch.  ix.  6 — 8,)  he  therefore  rejects, 
with  holy  indignation,  such  an  objection,  as  wholly 
unfounded:  "God  forbid."  "God  hath  not  cast 
away  his  people  which  he  foreknew." 

Q.  6.  What  proof  does  he  offer  to  show  that  God 
has  not  cast  away  all  his  people  ?  verses  1 — 5. 

A.  He  adduces  himself  as  a  proof,  who  was  a 
descendant  of  Abraham. 

Q.  7.   What  other  proof  does  he  give  ?  vs.  2 — 5. 

A.  He  refers  to  the  lime  of  Elias,  the  prophet, 
and  tells  us,  that,  as,  in  the  general  apostasy  of  that 
age,  God  had  reserved  seven  thousand  faithful 
persons,  so,  in  his  day,  many  thousands  of  the 
Jews  were  converted  to  the  Christian  faith. 

Q.  8.   What  does  he  denomifiate  them  ?  verse  5. 

A.  He  calls  them  the  election  of  grace. 

Q.  9.   Why  were  they  chosen?  verse  6. 

A.  Their  election  was  of  grace,  entirely  gratui- 
tous, without  regard  to  any  good  works,  either  done 
by  them,  or  foreseen  in  them. 

Q.  10.  Are  salvation  by  grace,  and  salvation  by 
works  consistent  ?  verse  6. 


LESS.    XXIX.]  ON    ROMANS.  141 

A.  They  are  entirely  inconsistent;  salvation 
must  be  either  by  grace,  or  by  works.  Tit.  iii.  4,  5. 

Q.  11.  Can  it  be  by  works? 

A.  No ;  salvation  by  works  is  impossible.  Chap, 
iii.  20. 

Q.  12.  But  are  not  works  necessary  to  salvation  ? 

A.  They  are  necessary  in  their  place ;  as  re- 
quired by  the  law  of  Christ;  as  proof  of  the  genu- 
ineness of  our  faith;  as  expressions  of  love,  grati- 
tude and  duty  to  God;  to  qualify  us  for  heaven; 
and  as  a  part  of  that  salvation  which  Divine  grace 
imparts  to  us. 

Q.  13.  Is  this  election  individual  or  national  ? 

A.  It  cannot  be  national,  but  individual ;  for  it 
is  an  election  of  individuals,  from  a  nation  that 
had  been  chosen  as  the  visible  church,  and  was 
now  to  be  rejected. 

Q.  14.   What  did  the  Jews  seek  for  P  verse  7. 

A.  The  favour  of  God  by  their  own  works.  Ch. 
ix.  31.  and  ch.  x.  3. 

Q.  15.   Were  they  successful?  verse  7. 

A.  They  failed. 

Q.  16.    Who  among  them  were  successful  ?  v.  7. 

A.  *'  The  election  of  grace  ;"  true  believers. 

Q.  17.  How  happened  it,  that  a  small  portion  of 
the  nation,  succeeded  in  this  most  important  concern, 
while  the  great  mass  of  the  people  failed?  ch.  ix. 
31,  32. 

A.  Because  the  former  sought  in  the  appointed 
way,  by  faith ;  and  the  latter  in  opposition  to  their 
own  Scriptures,  by  the  works  of  the  law. 

Q.  18.  How  were  the  Jews  blinded?  verse  7. 

A.  Not  by  any  positive  influence  from  God 
infusing  viciousness  into  their  hearts;  but  by  his 
leaving  them,  in  the  way  of  punishment  for  their 
unbelief  and  sins,  to  themselves,  and  withholding 
his  special  and  saving  grace. 

Q.  19.  Was  the  miserable  state  of  the  Jews  pre- 
dicted? verses  8 — 10. 


142  QUESTIONS  [chap.    XI. 

A.  It  was  foretold  both  by  David  and  by  other 
prophets. 

Q.  20.  Have  the  Jewish  people  so  stitmbled,  as 
finally  to  fall  and  never  recover  their  forfeited  pri- 
vileges? verse  11. 

A.  The  inspired  writer  assures  us  they  have 
not  fallen  into  a  hopeless  state. 

Q.  21.  Has  their  fall  been  by  a  merciful  provi- 
dence,  rendered  productive  of  good  P  verse  11. 

A.  God  has  graciously  overruled  it  for  great 
good,  by  rendering  it  subservient  to  the  conversion 
and  salvation  of  multitudes  of  Gentiles. 

Q.  22.  If  so  much  benefit  has  resulted  to  the  Gen- 
tile world,  from  the  fall  of  the  Jewish  people,  what 
will  be  the  effect  of  their  recovery  P  verses  12,  15. 

A.  The  effect  on  the  world  will  be  wonderful 
indeed,  in  confounding  unbelievers,  and  in  spread- 
ing the  gospel  through  the  world.  It  will  be  as  the 
apostle  says,  as  "life  from  the  dead:"  the  world 
will,  in  a  moral  and  spiritual  sense,  spring  to  life  ; 
and  grace,  and  truth,  and  holiness,  will  reign  tri- 
umphantly among  all  nations. 

Q.  23.   To  whom  was  Paul  an  apostle?  verse  13.- 

A.  He  was  an  apostle  especially  to  the  Gentiles. 

Q.  24.  Did  he  esteem  this  office  honourable  ?  v.  13. 

A.  He  did  esteem  it  very  highly ;  for  he  says  he 
"magnified  it." 

Q.  25.  Why  did  he  magnify  his  apostleship  to  the 
Gentiles?  verse  14. 

A.  He  did  so  for  the  benefit  of  the  Jews,  that 
some  might  be  induced  to  examine  the  gospel,  be- 
lieve and  be  saved. 

Q.  26.  Who  are  meant  by  the  ^^ first  fruits'^  and 
the  "  root,^^  in  verse  161 

A.  Abraham  and  the  Patriarchs. 

Q.  27. .  Were  they  holy,  consecrated  to  God? 

A.  They  were  chosen  of  Gud,  and  pious  men. 

Q.  28.  What  inference  does  the  apostle  draw  from 
this  fact?  verse  16. 


LESS.    XXIX.]  ON    ROMANS.  143 

A.  He  infers  that,  as  under  the  law,  the  offering 
of  a  part  of  the  dough  sanctified  the  whole  lump, 
so  the  covenant  relation  of  Abraham  and  the  Pa- 
triarchs to  Jehovah,  would  secure,  in  every  age, 
the  same  covenant  relation  to  some  of  their  natural 
descendants,  as  well  as  to  their  adopted  seed,  and 
the  final  restoration  of  the  Jewish  people. 

Q.  29.  To  what  does  the  apostle  compare  Abraham 
and  the  patriarchs  ?  verse  17. 

A.  To  a  good  olive  tree  in  a  garden. 

Q.  30.   Who  vjere  the  natural  branches?  v.  17. 

A.  The  Jews. 

Q.  31.   Who  were  the  engrafted  branches?  v.  17. 

A.  The  Gentiles. 

Q.  32.   Whence  were  they  taken?  verse  17. 

A.  From  a  wild  olive  tree. 

Q.  33.  What  is  meant  by  Gentiles  being  grafted 
in  among  the  natural  branches,  and  partaking  of  the 
root  and  fatness  of  the  olive  tree?  verse  17. 

A.  By  faith  Gentile  believers  were  introduced, 
under  the  gospel  dispensation,  into  the  visible 
church,  and  were,  as  members  of  it,  entitled  to  all 
its  privileges ;  and  also  brought  within  the  cove- 
nant made  with  Abraham,  as  his  promised  and 
adopted  seed,  and  enriched  with  an  interest  in  all 
its  precious  promises  and  inestimable  benefits.  See 
ch.  iv.  11,  12,  17,  18. 

Q.  34.  Does  it  become  Gentile  believers  to  boast  of 
their  privileges,  and  treat  the  Jews  with  contempt  ? 
verses  18 — 20. 

A.  They  have  abundant  cause  for  gratitude, 
thanksgiving  and  praise,  but  no  ground  for  pride 
or  self-elation. 

Q.  35.  How  came  they  to  be  introduced  into  the 
church?  verses  17 — 20. 

A.  It  was  the  result  of  the  free  and  sovereign 
grace  of  God. 

Q.  36.   What  should  they  recollect?  verses  18,  20. 


144  QUESTIONS  [chap.  XI. 

A  That  they  do  not  bear  the  root,  but  the  root 
bears  them ;  they  have  been  introduced  into  the 
visible  church,  and  derived  blessings  from  the 
church,  but  have  imparted  none  to  God's  ancient 
church. 

Q.  37.  Ought  we  not  to  he  grateful  to  the  Jews  for 
our  privileges  ?  verse  17. 

A.  We  should  be  grateful  to  them ;  for  they 
were  used  by  God  as  the  depositary  of  his  heavenly 
oracles,  and  for  handing  them  down  to  us  pure 
and  uncorrupted. 

Q.  38.  How  do  Christians  stand  in  the  church? 
verse  20. 

A.  By  faith  ;  and  it  is  by  faith  they  are  to  main- 
tain their  standing. 

Q.  39.  What  lesson  should  we  learn  from  the  fall 
of  the  Jews  P  verses  20,  21. 

A.  Not  to  be  high  minded;  but  to  exercise  a 
cautious  and  salutary  fear,  lest  we  likewise  fall 
through  unbelief. 

Q.  40.  What  do  we  see  in  the  rejection  of  the  Jews 
and  in  the  calling  of  the  Gentiles?  verse  22. 

A.  We  see  in  this  procedure  of  Divine  Provi- 
dence, goodness,  and  severity;  just  severity,  in 
exscinding  from  the  church  the  unbelieving  and 
disobedient  Jews;  and  unmerited  goodness  to  be- 
lieving Gentiles,  in  their  admission,  as  members  of 
the  church,  to  the  enjoyment  of  all  its  blessed 
privileges. 

Q.  41.  Will  the  Jews  be  restored  to  the  visible 
Church?  verses  23— 31. 

A.  The  inspired  writer  teaches  us  to  believe  and 
look  for  this  blessed  and  joyful  event. 

[Not  only  are  we  authorized  to  expect  the  con- 
version of  the  Jews,  as  a  people,  but  to  look  for 
their  restoration  to  their  own  land.  There  are 
many  plain  predictions  on  this  subject.  And  in- 
deed is  not  this  great  event  indicated  by  their  long 


LESS.    XXX.]  ON    ROMANS.  145 

and  wonderful  preservation,  as  a  distinct  and 
separate  people,  scattered  as  they  are  over  the 
face  of  the  world  and  among  all  nations  ]  Here  is 
doubtless  the  hand  of  the  Almighty.  Such  a  thing 
never  happened  to  any  other  people.  History 
shows  nothing  like  it.  AH  other  nations,  conquer- 
ed and  driven,  as  the  Jews  were,  from  their  own 
country,  and  mingled  with  other  people,  have  lost 
their  distinct  character.  Nothing  but  a  Divine  in- 
fluence could  have  preserved  them,  for  so  many 
ages,  and  through  such  severe  and  fiery  trials, 
from  total  extinction.  And  why  has  Jehovah  thus 
preserved  them  1  Is  it  that  they  may,  as  a  body, 
be  converted  and  then  lost  among  Christian  na- 
tions 1  Is  'it  not  rather  that  they  may,  after  their 
conversion,  be  restored  to  their  own  land  ]  Was 
it  not  given  to  them  by  an  everlasting  covenant? 
and  does  not  the  nature  of  this  covenant  require 
this  event  1J 


LESSON  XXX. 

Q.  1.  How  will  the  Jews  be  brought  into  the 
Church  ?  verse  26. 

A.  God  will  send  a  deliverer  out  of  Zion,  who 
will  turn  them  away  from  unbelief  and  disobedi- 
ence. 

Q.  2.  Is  this  blessing  secured  to  them  ?  verse  27. 

A.  It  is  secured  to  them  by  the  covenant  made 
with  their  great  progenitor,  Abraham. 

Q.  3.   When  will  this  blessed  event  occur  ?  v,  25. 

A.  When  the  fulness  of  the  Gentiles  is  come  in. 

Q.  4.  Will  the  conversion  of  all  nations  precede 
that  of  the  Jews?  verse  25. 

A.  No;  for  we  are  taught  in  the  12th  verse, 
that  the  conversion  of  the  Jews  will  produce  a 
10  N 


146  QUESTIONS  [chap.    XI. 

wonderful  effect  on  the  Gentile  nations;  and  may 
lead  to  the  universal  spread  of  the  gospel  among 
all  nations. 

[The  fulness  of  the  Jews  mentioned  in  the  12th 
verse,  means  their  conversion,  as  a  body,  without 
any  note  of  the  time  when  the  event  will  take 
place;  but  the  same  word  applied  to  the  Gentiles, 
in  the   25th   verse,  is  used  in   reference   to  time 

(axpts  ov  TO  n'Xripcona  tcov  eOvcov)  "till    the  fulneSS  of  the 

Gentiles  be  come  in ;"  rather  till  the  fulness  of  the 
Gentiles  be  come  or  arrive ;  that  is,  when  the  time 
for  bringing  in  the  fulness  of  the  Gentiles  shall  ar- 
rive, then  the  fulness  of  Israel  will  have  occurred. 
The  latter  will  precede  the  former,  and  have  a 
po\Verful  influence  in  producing  it.] 

Q.  5,  Does  God  still  regard  his  ancient  chosen 
people?  verse  28. 

A.  He  does. 

[For  although,  concerning  the  gospel  tbey  are 
enemies  for  our  sakes,  and  are  treated  by  their 
offended  sovereign  as  enemies ;  yet,  as  touching 
the  election,  they  are  beloved,  for  their  fathers* 
sake ;  and  will  eventually  be  restored  to  their 
former  relation  to  their  covenant  God,  and  be  dis- 
tinguished again  as  his  chosen  people.] 

Q.  6.  What  does  the  inspired  writer  say  of  the 
gifts  and  calling  of  God?  verse  29. 

A.  He  says,  "  they  are  without  repentance." 

Q.  7.   What  does  he  mean  ? 

A.  He  means,  that  God  will  never  change  his 
purpose  in  regard  to  his  covenant  with  Abraham  ; 
and  that  he  will,  in  fulfilment  of  it,  reinstate  the 
Jews  in  the  enjoyment  of  their  former  blessings, 
and  peculiar  relation  to  Himself. 

Q.  8.  How  did  the  unbelieving  Gentiles  obtain 
Tuercy  ?  verse  30. 

A.  Through  the  unbelief  of  the  Jews. 

Q.  9.  How  will  the  unbelieving  Jews  obtain  mercy  ? 
verse  31. 


LESS.    XXX.]  ON    ROMANS.  147 

A.  Through  the  mercy  extended  to  the  Gen- 
tiles. 

Q.  10.  Why  did  God  shut  up  all,  at  different 
times,  both  Gentiles  and  Jews,  in  unbelief?  v.  32. 

A.  That  "  He  might  have  mercy  upon  all ;" 
and  make  it  appear,  that  none  who  are  saved  may 
glory  in  themselves,  but  see  and  acknowledge  the 
salvation  of  all  to  be  owing  to  his  unmerited  and 
sovereign  grace. 

Q.  11.  What  is  meant  by  the  icord  mystery  in  the 
25ih  verse  ? 

A.  A  thing  not  known  till  revealed. 

Q.  12.  How  was  the  apostle  affected  by  the  sub- 
ject discussed  in  this  and  the  two  preceding  chap- 
ters P  verses  33—36. 

A.  With  sentiments  of  holy  wonder  at  the  pro- 
vidence of  God,  in  relation  to  both  Jews  and  Gen- 
tiles. 

Q.  13.  Can  you  repeat  his  fine  exclamation? 
verse  33. 

A.  "  O  the  depth  of  the  riches  both  of  the  wis- 
dom and  knowledge  of  God !  how  unsearchable 
are  his  judgments  and  his  ways  past  finding  out!" 

Q.  14.  What  is  meant  by  the  two  questions  in  the 
34rth  verse  ? 

A.  That  no  man  can  know  the  mind  of  the  Lord, 
till  he  is  pleased  to  make  it  known;  and  that  no 
creature  can  give  Him  counsel. 

Q.  15.   What  by  the  question  in  the  B5th  verse? 

A.  That  it  is  impossible  to  lay  God  under  ob- 
ligation, by  giving  to  Him. 

Q.  16.  What  proof  does  the  sacred  writer  offer 
for  what  he  so  strongly  affirms  by  his  interrogato- 
ries ?  verse  36. 

A.  This  obvious  truth — "  For  of  him,  and  through 
him  and  to  him  are  all  things." 

Q.  17.   Can  you  express  this  in  other  words? 

A.  God  created,  upholds  and  governs  all  things, 
for  his  own  glory. 


148  QUESTIONS  [chap.  XII. 

Q.  18.  In  view  of  this  great  truth  what  is  our 
duty  ? 

A.  To  live  to  his  glory,  and  to  desire  and  pray 
that  He  may  be  glorified  for  ever. 

Q.  19.  What  practical  lessons  may  we  learn 
from  this  chapter  ? 

A.  We  may  learn  to  praise  God  for  the  riches 
of  his  mercy  to  us  Gentiles  ; — to  pity  and  pray  for 
the  unbelieving  Jews,  that,  the  veil  of  unbelief 
being  removed  from  their  hearts,  they  may  acknow- 
ledge Christ  as  their  promised  Messiah,  and  trust 
in  Him,  and  be  saved; — to  rejoice  in  the  bright 
prospect  before  us,  the  conversion  of  the  Jews,  and 
the  universal  spread  of  the  gospel  among  all  na- 
tions; — and  to  anticipate  with  delight  the  estab- 
lishment of  our  Redeemer's  kingdom  in  all  the 
earth. 

ROMANS    XII. 


Q.  20.   What  is  contained  in  this  chapter  ? 

A.  This  chapter  prescribes  a  variety  of  general 
and  particular  duties. 

Q.  21.  To  what  does  the  apostle  exhort  us  in  the 
first  verse  ? 

A.  He  exhorts  us  to  present  our  bodies  a  living 
sacrifice  to  God. 

Q.  22.  How  is  this  to  be  done  ? 

A.  By  consecrating  our  body  to  the  service  of 
our  Maker,  and  using  all  its  organs  and  members 
in  accordance  with  his  will. 

Q.  23.  7s  this  a  reasonable  service?  verse  1. 

A.  Most  certainly;  for  as  God  fashioned  our 
bodies  with  wonderful  skill,  and  endowed  them 
with  the  power  of  performing  a  great  variety  of 
motions,  subservient  to  our  advantage,  and  with 
senses  which  are  so  many  sources  of  pleasure;  it 


LESS.    XXX.]  ON    ROMANS.  149 

must  be  reasonable  to  honour  Him  in  the  use  we 
make  of  them. 

Q.  24.  By  what  motives  does  the  apostle  urge 
this  duty  ?  verse  1. 

A.  He  beseeches  us  by  the  mercies  of  God. 

Q.  25.   Where  are  seen  the  mercies  of  God  ? 

A.  They  are  seen  in  the  dispensations  of  his 
providence,  and  especially  in  the  wonderful  work 
of  redemption. 

Q.  26.  How  should  the  consideration  of  God's 
undeserved  and  great  mercies,  operate  on  us  ?  v.  1. 

A.  They  should  awaken  and  inflame  our  grati- 
tude, and  impel  us  to  holy  obedience  to  the  Divine 
will. 

Q.  27.  To  what  duty  are  we  exhorted  in  the  second 
verse  ? 

A.  We  are  exhorted,  "not  to  be  conformed  to 
this  world." 

Q.  28.   What  is  meant  hy  the  term  "  world  P  "  v.  2. 

A.  The  unrenewed  inhabitants  of  the  world. 

Q.  29.   Why  should  we  not  be  conformed  to  them  ? 

A.  Because  they  are  in  a  sinful  and  rebellious 
state,  living  in  opposition  to  the  will  of  the  Su- 
preme Ruler. 

Q.  30.  In  what  respect  are  we  to  avoid  conformity 
to  the  world?  verse  2. 

A.  We  are  to  avoid  conformity  to  its  sinful 
maxims,  pursuits,  customs,  amusements,  practices, 
and  pleasures. 

Q.  .31.  To  what  positive  duty  are  we  exhorted  in 
the  second  verse  ? 

A.  To  be  transformed  by  the  renewing  of  the 
mind. 

Q.  32.  How  is  the  mind  renewed?  verse  2. 

A.  By  the  power  of  the  Holy  Spirit,  who  en- 
lightens and  sanctifies  it. 

Q.  33.  Is  a  Christian  active  in  carrying  on  this 
work? 

n2 


150  QUESTIONS  [chap.    XII. 

A.  He  is,  when  regenerated,  active  in  prayer 
and  in  the  use  of  means,  and  in  other  eflforts,  for 
the  renovation  of  his  mind. 

Q.  34.  Will  this  renovation  of  our  minds  keep  us 
from  being  conformed  to  the  world  ?  verse  2. 

A.  If  our  minds  be  enlightened  and  sanctified  by 
the  Holy  Spirit,  it  will  enable  us  to  discern  what 
is  sinful  in  the  world,  and  dispose  us  to  avoid  it. 

Q.  35.  What  will  be  the  effect  of  avoiding  con- 
formity  to  the  world,  and  being  transformed,  by 
the  renewing  of  our  mind?  verse  2. 

A.  We  shall  prove,  find  by  experience,  that 
the  will  of  God  is  good,  acceptable,  and  perfect. 


LESSON  XXXI. 

Q.  1.   What  is  the  next  duty  enjoined?  v.  3. 

A.  Humility;  not  to  think  of  ourselves  more 
highly  than  we  ought  to  think,  on  account  of  any 
gifts  or  graces  conferred  on  us ;  to  guard  against 
spiritual  pride. 

Q.  2.  How  then  are  we  to  think  ?  verse  3. 

A.  We  are  to  think  soberly,  in  a  way  corres- 
ponding to  the  grace  conferred  on  us,  by  the  God 
of  mercy. 

Q.  3.  In  what  manner  does  the  apostle  illustrate 
the  union  of  Christians  ?  verses  4,  5. 

A.  By  comparing  it  to  the  union  of  many  mem- 
bers in  one  natural  body. 

Q.  4.  Have  all  the  members  of  our  bodies  the  same 
office?  verse  4. 

A.  They  have  very  different  offices:  with  our 
eyes,  we  see,  and  direct  our  steps;  with  our  ears, 
we  hear  different  sounds,  and  the  voices  of  our 
fellow  creatures;  with  our  feet,  we  walk;  with 
our  hands,  we  perform  a  variety  of  movements; 


LESS.    XXXI.]  ON    ROMANS.  151 

and  with  our  tongues,  converse  with  our  com- 
panions. 

Q.  5.  What  is  the  result  of  this  wise  arrange' 
ment  P 

A.  The  general  benefit  of  the  whole  body. 

Q.  6.  75  it  so  with  the  church  ? 

A.  It  is :  different  gifts  and  graces  are  bestowed 
on  different  individuals,  by  which  they  are  fitted 
for  different  offices ;  all  of  which  are  conducive  to 
the  edification  and  profit  of  the  whole  church. 

Q.  7.   What  then  is  the  duty  of  Christians  ?  v.  6. 

A.  It  is  their  duty,  to  consider  well  what  gifts 
they  have  received  from  the  great  Head  of  the 
church,  to  what  service  he  calls  them,  and  to  act 
accordingly. 

Q.  8.  What  were  the  gifts  bestowed  oti  different 
members  P  verses  6,  7,  8. 

A.  Some  had  the  gift  of  prophecy;  others  were 
called  to  the  ministry;  others  had  the  gift  of  ex- 
horting; and  others  were  appointed  as  rulers. 

Q.  9.  What  was  the  duty  of  the  Christian  who 
was  favoured  with  the  gift  of  prophecy  P  verse  6. 

A.  It  was  his  duty  to  "prophesy  according  to 
the  proportion  of  faith." 

Q.  10.  What  is  meant  by  the  gift  of  prophecy  P 
verse  6. 

A.  It  means  not  only  the  gift  of  uttering  pre- 
dictions or  foretelling  future  events,  but  a  gift  of 
explaining  the  Scriptures  in  relation  to  some  doc* 
trine  or  duty,  and  thus  of  edifying  their  brethreui 
See  1  Cor.  xiv.  3,  5,  22—25. 

Q.  1 1 ,  What  is  the  meaning  of  the  phrase,  "  ac* 
cording  to  the  proportion  of  faith  P^^  verse  6. 

A.  It  means  that  the  prophet  should  exercise  his 
gift,  according  to  his  ability,  which  would  depend 
upon  the  strength  of  his  faith  in  relying  upon  the 
aids  of  the  Holy  Spirit ;  or,  as  others  interpret  it, 
he  should  prophesy,  in  accordance  with  the  anal* 


162  QUESTIONS  [chap.    XII. 

ogy  of  faith,  or  in  conformity  with  the  Scriptures 
penned  by  inspired  prophets  and  apostles. 

Q.  12.  What  was  the  duty  of  one  called  to  the 
ministry  ?  verse  7. 

A.  It  was  his  duty  to  attend  to  the  service  re- 
quired by  his  particular  ministry. 

Q.  1 3.  Is  the  meaning  of  the  term  "  ministry^*  in 
this  place  settled  ?  verse  7. 

A.  No ;  it  may  comprehend  all  officers  of  the 
church :  or  it  may  designate  the  particular  office 
of  those  who  supplied  the  wants  of  the  poor,  by 
distributing  among  them  the  charities  of  the 
church. 

Q.  14.   What  is  the  business  of  the  teacher?  v.  7. 

A.  The  business  of  the  teacher  is  to  attend  dili- 
gently on  teaching. 

Q.  15.   Who  is  meant  by  "  teacher  ?  " 

A.  One  employed  in  teaching  religious  truth  to 
young  persons,  or  to  older  persons  the  first  great  and 
fundamental  doctrines  of  Christianity. 

Q.  16.   What  is  required  of  one  who  gives  ?  v.  8. 

A.  It  is  his  duty  to  give  with  simplicity;  avoid- 
ing ostentation,  not  seeking  the  praise  of  men,  but 
satisfying  himself  with  doing  good. 

Q.  17.   What  is  the  ruler's  duty  P  verse  8. 

A.  He  must  rule  with  diligence ;  endeavouring 
to  preserve  order,  peace,  and  harmony  in  that 
church  or  community  in  which  he  is  invested  with 
authority. 

Q.  18.  How  is  the  merciful  man  to  act?  v.  8. 

A.  He  is  to  show  mercy  with  cheerfulness; 
glad  to  relieve  the  miseries  of  his  fellow-creatures. 

Q.  19.   What  does  the  apostle  say  of  love?  v.  9. 

A.  Love  must  be  sincere,  without  dissimula- 
tion. 

Q.  20.  How  must  we  feel  towards  evil  ?  v.  9. 

A.  We  must  abhor  evil;  regarding  sin  as  a 
detestable  thing. 


LESS.    XXXI.]  ON    ROMANS.  153 

Q.  21.  How  are  we  to  feel  towards  that  vjhich  is 
good  ?  verse  9. 

A.  We  should  cleave  to  that  which  is  good  and 
right,  as  most  desirable  and  pleasant. 

Q.  22.  What  feelings  are  Christians  to  cherish 
towards  one  another?  verse  10. 

A.  Christians  should  cherish  brotherly  love,  and 
be  kindly  affectioned  towards  each  other. 

Q.  23.   Who  has  pressed  this  duty  on  them  ? 

A.  The  Lord  Jesus  Christ.  John  xv.  12,  17. 

Q.  24.  Why  should  Christians  thus  love  one  an- 
other P 

A.  Both  from  regard  to  the  high  authority  en- 
joining it,  and  from  regard  to  the  tender,  intimate, 
and  endearing  relations,  by  which  they  are  bound 
together  in  one  blessed  society,  of  which  Christ  is 
the  glorious  Head. 

Q.  25.  What  is  the  vieaning  of  the  phrase,  "  in 
honour  preferring  one  another  7''^  verse  10. 

A.  The  meaning  is  supposed  to  be  this ;  Chris- 
tians are  not  to  indulge  envy,  but  readily  and 
cheerfully  to  acknowledge  what  is  good  and  ex- 
cellent in  their  brethren ;  and  in  showing  respect, 
and  giving  honour,  to  go  before,  take  the  lead,  and 
be  an  example  to  one  another. 

Q.  26.   What  does  this  duty  require  ? 

A.  It  requires  true  humility  of  mind. 

Q.  27.  How  are  we  to  prosecute  business?  v.  11. 

A.  We  are  bound  to  attend  to  our  worldly  busi- 
ness, with  diligence  and  assiduity;  avoiding  a 
slothful,  procrastinating  disposition ;  with  a  fervent 
spirit  that  will  show  that  we  are  in  earnest.  We 
are  to  remember  that  attention  to  our  business  is 
enjoined  by  Divine  authority;  and,  therefore,  that 
it  is  our  duty  to  prosecute  it  in  obedience  to  this 
high  authority,  and  with  a  view  to  God's  glory. 
Thus  are  we  to  serve  the  Lord. 

Q,  28.  What  is  said  of  hope?  verse  12. 


154  QUESTIONS  [chap.    XII. 

A.  We  are  to  rejoice  in  hope. 

Q.  29.   Why  ? 

A.  Because  the  Christian's  hope  is  truly  glori- 
ous, and  will  certainly  be  realized. 

Q.  30.  How  are  we  to  act  in  tribulation  ?  v.  12. 

A.  We  are  to  be  patient  in  tribulation. 

Q.  31.   Why? 

A.  Because  it  is  the  good  pleasure  of  our  hea- 
venly Father  to  try  our  faith  by  tribulation  ;  be- 
cause he  intends  it  for  our  benefit,  and  will  render 
it  subservient  to  our  good;  and  because  he  will 
sustain  us  under  it,  and,  in  due  time  deliver  us 
from  it;  and  then  bestow  on  us  a  crown  of  right- 
eousness. James  i.  2,  3,  12. 

Q.  32.  What  direction  is  given  about  prayer  P 
verse  12. 

A.  We  are  to  continue  instant  in  prayer.  In 
this  duty  we  are  to  be  earnest,  fervent,  importunate, 
and  persevering;  believing  that  God,  for  Christ's 
sake,  will  hear,  and,  in  due  time,  answer  our 
prayers. 


LESSON  XXXII. 

Q.  1.  What  duty,  is  enjoined  towards  needy 
saints?  verse  13. 

A.  We  are  to  relieve  their  necessities,  as  far  as 
our  ability  will  allow;  remembering  that  Christ 
will  regard  our  charitable  succour  as  done  to  him- 
self, and  will  not  fail  to  reward  a  cup  of  cold  water 
given  to  a  disciple  in  the  name  of  a  disciple. 

Q.  2.  What  other  duty  is  enjoined  in  the  12th 
verse  ? 

A.  Hospitality  to  strangers. 

[Hospitality  was  peculiarly  necessary  in  ancient 
times,  when  accommodations  for  strangers  were 


LESS.    XXXII.]         ON    ROMANS.  155 

comparatively  few,  and  when  so  many  Christians 
were  compelled  by  persecutions  to  flee  from  their 
homes  to  save  their  lives.  But  hospitality  is  still 
a  duty.  The  author  of  this  epistle,  in  enforcing 
this  duty  in  another  epistle  uses  these  memorable 
words:  "Be  not  forgetful  to  entertain  strangers: 
for  thereby  some  have  entertained  angels  un- 
awares."    Heb.  xiii.  2.] 

Q.  3.  How  are  we  to  act  towards  our  persecutors  ? 
verse  14. 

A.  We  are  required  not  to  curse  them,  but  to 
bless  them;  praying  that  God  would  change  their 
evil  dispositions  towards  us,  and  by  his  converting 
grace  make  them  true  Christians,  and  save  their 
souls. 

Q.  'k  Is  sympathy  a  Christian  duty  P  verse  15. 

A.  It  is :  for  the  apostle  exhorts  us  to  "  rejoice 
with  them  that  do  rejoice,"  and  to  "  weep  with 
them  that  weep."  Never  should  we  envy  the 
prosperity  of  others,  but  take  pleasure  in  it;  nor 
should  we  ever  find  satisfaction  in  the  misfortunes 
of  our  fellow  Christians,  but  be  grieved  on  account 
of  them. 

Q.  5.  IIow  are  Christians  to  feel  towards  each 
other?  verse  16. 

A.  Christians  are  required  to  "be  of  the  same 
mind  one  toward  another;"  cherishing  a  tender 
regard  for  each  other,  and  a  disposition  to  yield  in 
small  matters;  avoiding  all  quarrelling,  and  study- 
ing to  live  in  peace  and  concord.  "Behold,  how 
good  and  pleasant  it  is  for  brethren  to  dwell  to- 
gether in  unity!"  Psa.  cxxxiii.  1. 

Q.  6.  What  is  requisite  to  preserve  peace  and  con- 
cord among  Christians?  verse  16. 

A.  We  must  guard  against  ambition,  a  disposi- 
tion prompting  us  to  mind  high  things,  to  seek 
lofty  stations  and  the  society  of  the  great.  Instead 
of  shunning,  we  are  to  condescend  to  men  of  low 


156  QUESTIONS  [chap.    XII. 

estate,  and  never  be  ashamed  to  acknowledge  as  a 
brother  a  Christian,  because  he  is  in  humble  cir- 
cumstances of  life. 

Q.  7.   What  eke  are  we  to  avoid?  verse  16. 

A.  We  are  to  shun  an  overweening  estimation 
of  ourselves,  imagining  our  wisdom  and  acquire- 
ments to  be  greater  than  they  are;  and  thus  "be- 
ing wise  in  our  own  conceits." 

Q.  8.  Does  a  revengeful  spirit  become  a  Christian  ? 
verse  17. 

A.  Such  a  spirit  is  condemned  in  the  gospel  : 
the  apostle  has  said,  "  Recompense  to  no  man  evil 
for  evil." 

Q.  9.  What  caution  is  given  in  regard  to  our  pur- 
suits? verse  17. 

A.  We  are  to  provide  things  honest  in  the  sight 
of  all  men.  We  are  not  to  seek  wealth  in  dubious 
ways,  but  acquire  our  living  in  such  a  way  that 
all  will  call  it  honest. 

Q.  10.  Is  the  preservation  of  peace  important? 
verse  18. 

A.  The  apostle  exhorts  us  thus :  "  If  it  be  pos- 
sible, as  much  as  lieth  in  you,  live  peaceably  with 
all  men." 

Q.  11.  7s  it  possible  always  to  preserve  peace  ? 

A.  It  is  not;  the  primitive  Christians  could  not 
live  in  peace  with  the  heathen,  without  sinning 
against  their  own  consciences,  offending  God,  and 
renouncing  their  interest  in  the  blessed  Redeemer. 

Q.  12.  Is  it  now  possible  always  to  be  at  peace 
with  all  men  ? 

A.  It  is  not:  we  may  wish  for  peace,  but  our 
neighbours  will  break  it;  and  some  professing 
Christians  are  so  contentious  and  quarrelsome, 
that  we  cannot  preserve  peace.  Still  however  we 
are  to  study  to  keep  it. 

Q.  13.  What  does  our  Saviour  say  on  this  sub- 
Ject  ?  Matt.  V.  9. 


LESS.    XXXII.]         ON    ROMANS.  157 

A.  "  Blessed  are  the  peace-makers :  for  they 
shall  be  called  the  children  of  God." 

Q.  14.  May  we  avenge  ourselves?  verse  19. 

A.  No:  for  the  apostle  says,  "Dearly  beloved, 
avenge  not  yourselves,  but  rather  give  place  unto 
wrath." 

Q.  15.  Hov}  are  we  to  give  place  to  wrath?  v.  19. 

A.  Wrath  here  may  mean  either  the  wrath  of 
God  or  the  wrath  of  an  enemy:  if  it  mean  the  lat- 
ter, we  are  to  yield  to  it,  and  endeavour  to  avoid 
it;  if  the  former,  it  is  our  duty  to  leave  any  injury 
we  may  have  received  in  the  hands  of  God,  that 
he  may  do  as  he  pleases  with  our  enemy. 

Q.  16.   To  whom  does  vengeance  belong?  v.  19. 

A.  To  God:  "for  it  is  written,  Vengeance  is 
mine;  I  will  repay,  saith  the  Lord." 

Q.  1 7.  What  is  our  duty  when  an  enemy  hungers  ? 
verse  20. 

A.  It  is  our  duty  to  feed  him. 

Q.  18.  If  he  thirst?  verse  20. 

A.  It  is  our  duty  to  give  him  drink. 

Q.  19.  What  will  be  the  effects  of  such  unexpected 
kindness?  verse  20. 

A.  We  shall  heap  coals  of  fire  on  his  head. 
Conduct  on  our  part  so  opposite  to  his  toward  us, 
will  do  him  no  injury,  but  subdue  his  enmity, 
make  him  ashamed  of  what  he  has  done,  and  dis- 
pose him  iu  future  to  act  towards  us  in  a  very  dif- 
ferent manner. 

Q.  20.  How  should  we  act  under  evil  treatment  ? 
verse  21. 

A.  First,  we  must  "  not  be  overcome  of  evil ;" 
we  are  to  take  heed  lest  bad  feelings  arise  in  our 
minds,  and  lead  us  to  act  in  a  way  unworthy  of  the 
Christian  character.  Secondly,  we  are  to  endea- 
vour to  "  overcome  evil  with  good ;"  by  a  meek  and 
kind  deportment,  returning  good  for  evil,  we  are 
to  endeavour  to  change  the  angry  feelings  and  in- 
jurious conduct  of  our  enemy. 


158  QUESTIONS  [chap.    XIII. 

Q.  21.  7s  not  this  a  hard  duty ;  one  that  is  op- 
posed  to  our  depraved  nature  and  desire  of  revenge  ? 

A.  It  certainly  is ;  but  the  difficulty  of  perform- 
ing it,  will  not  excuse  failure  in  doing  it:  we  are 
commanded  to  do  it  by  the  highest  authority. 

Q.  22.  How  shall  we  attain  to  the  proper  temper 
of  mind  necessary  to  this  duty  ? 

A.  We  are  to  bear  it  in  mind,  to  impress  our 
hearts  with  the  high  authority  commanding  it,  to 
consider  the  example  of  Christ,  who  prayed  for 
his  enemies  who  were  nailing  Him  to  the  cross,  to 
implore  grace  for  the  renewing  of  our  minds,  and 
to  endeavour  to  do  the  will  of  God. 

Q.  23.  What  practical  lessons  may  be  learned 
from  this  chapter  ? 

A.  We  may  learn, —  1.  that  the  gospel  is  pre- 
eminently a  practical  system  which  enjoins  a  great 
variety  of  duties ; — 2.  that  it  carries  duty  to  an  ex- 
tent not  reached  by  the  moral  systems  of  heathen 
philosophers,  and  that  it  designs  to  make  its  dis- 
ciples perfect  in  heart  and  life; — 3.  and  that  the 
universal  belief  of  its  doctrines  and  universal  prac- 
tice of  its  duties,  would  eradicate  all  evil  and  ma- 
levolent feelings  from  the  hearts  of  men,  put  an 
end  to  war  and  contentions,  and  diffuse  happiness 
through  human  society  in  all  its  varied  forms. 


LESSON  XXXIII. 

ROMANS    XIII. 

Q.  1.   What  is  contained  in  this  chapter? 
A.  It   contains    a   further  detail    of   Christian 
duties. 

Q.  2.   What  duty  is  specified  in  the  first  verse  ? 
A.  Obedience  to  civil  authority ;  "  let  every  soul 


^ESS.    XXXIII.]       ON    ROMANS.  159 

be  subject  to  the  higher  powers ;"  that  is,  every 
Christian,  whether  Jew  or  Gentile. 

Q.  3.  What  reason  is  assigned  for  the  precept  ? 
verse  1. 

A.  The  will  of  God :  He  has  established,  by  his 
providence,  civil  government  for  the  preservation 
of  order  and  quiet  in  society.  "  There  is  no  power 
but  of  God;  the  powers  that  be  are  ordained  of 
God." 

Q.  4.  What  is  said  of  the  man  who  resists  the 
civil  magistrate?  verse  2. 

A.  He  is  guilty  of  resisting  the  ordinance  of 
God. 

Q.  5.    What  have  they  to  expect  who  resist  ?  v.  2. 

A.  Punishment  from  God,  unless  they  repent. 

Q.  6.  What  is  the  meaning  of  the  word  "  damna- 
tion,^^ in  the  second  verse  ? 

A.  It  means  punishment. 

Q.  7.   To  what  should  rulers  he  a  terror  ?  v.  3. 

A.  Not  to  good  men  or  good  works,  but  to  evil 
men  and  evil  works. 

Q.  8.  How  are  we  to  act,  so  as  not  to  he  afraid  of 
civil  magistrates  P  verse  3. 

A.  We  are  to  do  good,  and  not  evil. 

Q.  9.  For  what  purpose  is  the  magistrate  a  min- 
ister of  God?  verse  4. 

A.  He  is  appointed  for  the  protection  of  the 
good,  and  for  the  punishment  of  the  wicked. 

Q.  10.  May  the  magistrate  lawfully  punish  the 
disobedient  and  wicked?  verse  4. 

A.  He  may :  for  he  is  armed  with  a  sword,  in- 
vested with  authority  for  this  purpose ;  he  is  the 
minister  of  God  appointed  as  a  revenger  to  execute 
wrath,  punishment  upon  evil  doers. 

Q.  11.  Is  the  fear  of  being  punished  by  the  magis- 
trate the  only  motive,  that  should  prompt  our  obedi- 
ence to  the  law  ?  verse  5. 

A.  By  no  means :  we  should  act  from  conscien- 


160  QUESTIONS  [chap.    XIII. 

tious  motives,  from  a  regard  to  God's  authority, 
who  requires  our  obedience. 

Q.  12.  Is  it  a  Christian  duty  to  pay  tribute? 
verse  8. 

A.  It  is;  for  God  commands  it;  because  magis- 
trates devote  their  time  and  labour  to  their  offices. 

Q.  13.  What  general  duty  is  enjoined  in  the 
seventh  verse  ? 

A.  We  are  to  "render  to  all  their  dues:  tribute 
to  whom  tribute  is  due;  custom  to  whom  custom; 
fear  to  whom  fear;  honour  to  whom  honour." 

Q.  14.  Is  this  precept  to  be  restricted  to  Tiiagis- 
trafes  ? 

A.  No ;  it  comprehends  the  claims  of  others  on 
us. 

Q.  15.  What  does  the  inspired  writer  say  in  the 
eighth  verse  ? 

A.  Owe  no  man  any  thing,  but  to  love  one  an- 
other; "for  he  that  loveth  another  hath  fulfilled 
the  law." 

Q.  16.  Does  this  prohibit  our  forming  contracts  or 
borrowing  money  ?  verse  8. 

A.  No ;  but  it  does  require  the  faithful  and 
punctual  payment  of  every  debt,  and  forbids  bor- 
rowing from  others,  when  we  have  not  a  reason- 
able prospect  of  being  able  to  pay  the  loan. 

Q.  17.    What  is  love?  verse  8. 

A.  Love  is  a  constant  debt  which  we  are  bound 
to  pay  from  day  to  day. 

[Erasmus  translates  the  word  owe  as  being  in 
the  indicative  mode;  and  the  passage  reads  thus: 
"You  owe  no  man  any  thing,  but  to  Jove  one  an- 
other." It  is  a  precept  comprehensive  of  all  other 
duties.  As  if  the  apostle  had  said;  "The  sum  of 
all  the  duties  I  have  enjoined,  is  love  ;  this  includes 
all.  Love  your  fellow  creatures  aright,  and  then 
you  will  not  fail  to  render  to  all  their  dues."  This 
suits  the  context,  and  gives  a  good  sense.] 


LESS.    XXXIII.]  ON    ROMAICS.  161 

Q.  18.   What  fulfils  the  law?  verse  8. 

A.  Love  to  one  another  fulfils  the  law. 

Q.  1 9.  Of  which  branch  of  the  ten  commandments 
does  the  apostle  speak  ? 

A.  He  refers  to  the  second,  which  contains  our 
duties  to  our  neighbour;  and  accordingly  he  speci- 
fies the  precepts  in  this  branch. 

Q.  20.   Can  you  repeat  these  precepts  ?  verse  9. 

A.  "Thou  shalt  not  commit  adultery;  Thou 
shalt  not  kill;  Thou  shalt  not  steal;  Thou  shalt 
not  bear  false  witness;  Thou  shall  not  covet." 

Q.  21.  In  what  are  these  and  all  other  command- 
ments comprehended  ?  verse  9. 

A.  They  are  all  briefly  comprehended  in  this 
precept  "Thou  shalt  love  thy  neighbour  as  thy- 
self." 

Q.  22.  Suppose  we  had  this  perfect  love,  what 
would  be  the  result?  verse  10. 

A.  We  should  do  no  ill  to  our  neighbour,  but  all 
the  good  in  our  power. 

Q.  23.   Who  is  our  neighbour  ? 

A.  Every  human  being,  to  whom  we  can  show 
kindness,  not  excepting  our  enemies. 

Q.  24.  What  does  the  apostle  say  in  the  eleventh 
verse ? 

A.  He  exhorts  us  to  awake  out  of  sleep. 

Q.  25.   What  does  he  mean  ? 

A.  He  means  that  we  should  shake  cfi"  our 
slothfulness,  become  more  zealous  in  religion,  and 
be  more  active  and  diligent  in  performing  our 
various  duties. 

Q.  26.   What  reasons  does  he  urge?  verse  11. 

A.  He  urges  two  reasons;  first,  the  proper  time 
had  arrived  ;  second,  "  our  salvation  is  nearer  than 
when  we  believed." 

Q.  27.  What  is  meant  in  the  12th  verse,  where  the 
inspired  writer  says,^'-  tlie  night  is  far  spent,  the  day 
is  at  hand?^' 

11  o2 


162  QUESTIONS  [chap.  xiir. 

A.  He  means  the  night  of  heathenish  darkness, 
which  v/as  far  spent,  and  the  day  of  deliverance 
from  all  trials,  conflicts,  and  sorrows,  which  was 
at  hand. 

Q.  28.  What  exhortation  does  he  ground  on  this 
metaphorical  language  ?  verses  12,  13. 

A.  He  exhorts  us  to  cast  off  the  works  of  dark- 
ness ;  avoiding  all  those  practices  and  sins,  which 
might  suit  Pagan  darkness,  but  were  utterly  un- 
suited  to  the  day  of  gospel  light;  and,  further,  to 
"  walk  honestly  as  in  the  day,"  and  to  "put  on  the 
armour  of  light." 

Q.  29.  What  is  intended  by  the  armour  of  light  ? 
verse  12. 

A.  The  graces  and  virtues  of  the  Christian  life, 
such  as  faith,  humility,  love  to  God  and  man,  pa- 
tience, courage,  hope,  and  heavenly  mindedness. 
These  graces  and  virtues  would  be  at  once  their 
ornament  and  their  defence. 

Q.  30.  How  does  the  chapter  end?  verse  14. 

A.  With  this  summary  exhortation:  "But  put 
ye  on  the  Lord  Jesus  Christ,  and  make  not  pro- 
vision for  the  flesh  to  fulfil  the  lust  thereof." 

Q.  31.  What  is  meant  by  putting  on  the  Lord 
Jesus  Christ  P  verse  14. 

A.  The  apostle  means,  that  we  should  acquire 
the  image  of  the  Saviour,  so  as  to  resemble  him, 
both  in  spirit  and  in  conduct.  This  would  be  the 
best  and  most  honourable  robe  we  could  wear. 

Q.  32.  Does  the  word  "Jlesh"  mean  the  body  ?  and 
are  we  required  to  disregard  its  icants  ?  verse  14. 

A.  No;  hy  flesh,  the  inspired  writer  means  our 
depraved  nature,  which  we  must  subdue  and  con- 
trol, as  well  as  all  its  sinful  lusts  and  propensi- 
ties. 

Q.  33.  What  practical  lesson  may  we  learn  from 
this  chapter? 

A.  The  same  as  from  the  two  preceding  chap- 


LESS.    XXXIV."!         ON    ROMANS.  163 

ters ;  that  the  gospel  is  pre-eminently  a  practical 
system  ;  and  that  it  prescribes  rules  for  political, 
as  well  as  for  civil,  life. 


LESSON  XXXIV. 

ROMANS     XIV. 

Q.  1.   What  is  contained  in  this  chapter  ? 

A.  The  apostle  prescribes  in  it  precepts  for  re- 
gulating the  conduct  of  Christians,  when  they 
dilfer  from  each  other  in  views  of  truth  and  duty. 

Q.  2.  How  is  one  weak  in  the  faith  to  be  treated? 
verse  1. 

A.  He  is  to  be  received  and  acknowledged  as  a 
Christian  brother. 

Q.  3.  Are  there  degrees  of  faith?  verse  1. 

A.  As  there  are  degrees  in  knowledge,  so  there 
are  in  faith :  there  is  a  weak  faith  and  a  strong 
faith. 

Q.  4.   Will  a  iceak  faith  save  a  sinner?  verse  1. 

A.  If  a  sinner  take  hold  on  Christ,  though  with 
a  feeble  grasp,  he  will  be  saved. 

Q.  5.    What  is  the  duty  of  such  a  one  ? 

A.  He  should  endeavour  to  grow  in  knowledge 
and  in  faith. 

Q.  6.  How  should  those  who  are  strong  in  faith 
treat  him?  verse  1. 

A.  Affectionately;  accommodating  their  conver- 
sation to  the  feeble  state  of  his  mind  ;  not  engaging 
"in  doubtful  disputations,"  pressing  unreasonably 
on  him  the  adoption  of  truths  no  way  essential  to 
salvation,  and  of  which  it  is  difficult  to  convince 
him. 

Q.  7.  On  what  points  did  Christians  in  the  church 
at  Rome  differ  ?  verse  3. 


164  QUESTIONS  [chap.    XIV. 

A.  They  differed  in  regard  to  articles  lawful  to 
be  eaten. 

Q.  8.  Did  the.  inspired  writer  deem  this  a  matter 
of  much  importance  P  verse  2. 

A.  He  did  not;  for  if  he  had  deemed  it  so,  he 
would,  by  his  authority  as  an  apostle,  have  settled  it. 

Q.  9.  What  then  was  the  duty  of  Ckrisiians  to- 
wards each  other?  verse  3. 

A.  Mutual  forbearance  :  he  who  felt  it  lawful  to 
eat  all  things,  was  not  to  despise  his  weak  brother, 
who  thought  duty  required  him  to  eat  herbs;  and, 
on  the  other  hand,  the  weak  brother  was  not  to 
judge  his  stronger  brother  for  eating  things  which 
his  conscience  allowed  him  to  eat- 

Q.  10.   Will  this  rule  apply  in  the  present  day  ? 

A.  Certainly  it  will,  in  all  matters  that  are  of  an 
indifferent  character,  or  of  minor  importance. 
Weak  Christians  are  not  to  be  hastily  pressed  to 
adopt  opinions  for  which  they  are  not  prepared; 
and  rash  judging  each  other  ought  to  be  carefully 
guarded  against. 

Q.  11.  Has  this  rule  been  well  observed  ? 

A.  It  has  been  sadly  disregarded ;  a  censorious 
spirit,  prompting  to  rash  judgments,  has  been  too 
much  indulged. 

Q.  12.  How  does  the  apostle  rebuke  this  spirit  ? 
verse  4. 

A.  Sharply:  for  he  says,  "  Who  art  thou  that 
judgest  another  man's  servant?  to  his  own  master 
he  standeth  or  falleth.  Yea,  he  shall  be  holden 
up:  for  Gud  is  able  to  make  him  stand." 

Q.  13.  Did  a  d'Jferencc  exist  among  the  primitive 
Christians  in  regard  to  the  observance  of  particular 
days?  verse  5. 

A.  Such  a  difference  did  exist:  for  the  apostle 
says,  "  One  n)an  esteemeth  one  day  above  another ; 
another  esteemeth  every  day  alike." 

Q.  14.  Was  the  Sabbath  included  in  the  latter 
part  of  the  verse?  verse  5. 


LESS.    XXXIV.]       ON    ROMANS.  165 

A.  No. 

Q.  15.  Whence  did  this  difference  in  practice 
arise  ? 

A.  It  arose  from  the  abrogation  of  the  Jewish 
ceremonial  law;  which  some  believed  and  others 
did  not  believe  to  be  abrogated. 

Q.  16.  What  general  rule  does  the  apostle  give  on 
this  point?  verse  5. 

A.  It  is  found  in  these  words:  "Let  every  man 
be  fully  persuaded  in  his  own  mind." 

Q.  17.  If  a  Christian  observes  a  day,  how  does  he 
observe  it  ?  verse  6. 

A.  He  observes  it  to  the  Lord. 

Q.  18.  W  hat  is  the  duty  of  a  Christian,  whether 
he  eats  only  vegetables,  or  eats  every  thing  ?  v.  6. 

A.  To  give  thanks  to  God,  the  bountilul  giver  of 
all  things. 

Q.  19.   To  whom  does  a  Christian  die?  v.  7. 

A.  He  dies,  not  to  himself,  but  to  the  Lord. 

Q.  20.    W  hose  property  are  we?  verse  8. 

A.  We  belong  to  Christ. 

Q.  21.  By  what  title  does  he  hold  us  ? 

A.  By  right  of  creation,  by  right  of  preservation, 
and  by  right  of  purchase. 

Q.  22.  How  then  should  we  feel?  verses  8,  9. 

A.  We  should  feel  that  we  belong  to  Christ,  in 
every  stage  of  our  being;  and  live  and  die  to  his 
glory. 

Q.  23.  Why  did  Jesus  Christ  die,  and  rise  from 
the  dead  and  live  again  ?  verse  9. 

A.  "That  he  might  be  Lord  both  of  the  dead 
and  of  the  living." 

Q.  24.  How  should  we  be  affected  by  this  fact  ? 
verse  9. 

A.  We  should  rejoice  that  the  reins  of  universal 
government  are  in  the  hands  of  our  blessed  Re- 
deemer. 

Q.  25.  Why  should  we  forbear  to  judge  our  Chris- 
tian brother?  verse  10. 


166  QUESTIONS  [chap.    XIV. 

A.  Because  judgment  belongs  to  Christ,  and  we 
shall  all  stand  before  his  judgment  seat;  when  our 
claims  to  discipleship  will  be  decided  according  to 
truth. 

Q.  26.   What  kind  of  judging  is  here  prohibited? 

A.  Improper  and  rash  judging,  between  fellow 
Christians. 

Q,  27.  May  a  church  court  judge  a  professing 
Christian  ? 

A.  It  belongs  to  them  to  decide  on  the  character 
of  applicants  for  membership  in  the  church,  and  to 
cast  out  of  the  church  those  who  offend.  See 
1  Cor.  V.  1—5,  7. 

Q.  28.  What  proof  is  adduced,  by  the  inspired 
writer,  to  co7ivince  us  that  we  shall  appear  before  the 
judgment  seat  of  Christ?  verses  11,  12, 

A.  The  oath  of  God  :  "  As  I  live,  saith  the  Lord, 
every  knee  shall  bow  to  me,  and  every  tongue 
shall  confess  to  God." 

Q.  29.   Where  is  that  oath  found? 

A.  In  Isaiah  xlv.  20—25. 

Q.  30.   Who  utters  that  oath  ? 

A.  Jehovah. 

Q.  .31.   What  does  this  quotation  prove  ? 

A.  That  Jesus  Christ  is  God,  Jehovah. 

[For  if  Christ  were  not  the  speaker  in  Isaiah; 
if  he  were  a  mere  man  ;  the  oath  of  God,  in  that 
place,  would  be  no  proof,  that  we  shall  all  stand 
before  the  judgment  seat  of  Christ.  Besides,  what 
higher  honour  can  be  offered  by  us  than  we  offer 
to  Jesus  Christ,  by  living  and  dying  to  him  1] 

Q.  32.  How  shall  we  guard  against  rash  judg- 
ing tJie  motives  of  others  ?  verse  13. 

A.  By  habitually  recollecting  the  coming  judg- 
ment. 

Q.  33.  Agai7ist  what  should  we  watch?  v.  13. 

A.  We  should  take  care  "not  to  put  a  stumbling 
block  or  an  occasion  to  fall  in  a  brother's  way." 


LESS.    XXXV.]         ON    R03IANS.  167 

Q.  34.  Is  there  any  thing  unclean  of  itself  ?  v.  14. 

A.  The  apostle  tells  us  there  is  nothing  unclean 
of  itself. 

Q.  35.  What  made  many  things  unclean  to  the 
Jews  ? 

A.  The  ceremonial  law  of  Moses. 

Q.  36.  Why  are  not  the  same  things  unclean  to 
Christians  ? 

A.  Because  the  ceremonial  law  has  been  abol- 
ished by  God's  authority.  He  has  made  clean 
what  He  formerly  had  made  unclean. 

Q.  37.  What  made  things  unclean  to  Christians 
after  the  abolition  of  the  ceremonial  law  ?  v.  14. 

A.  Want  of  knowledge  ;  a  persuasion  that  some 
things  were  yet  unclean. 

Q.  38.  What  evil  sometimes  resulted,  in  the  church 
at  Rome,  by  members  eating  things  deemed  unclean 
by  Jewish  Christians?  verse  15. 

A.  Jewish  Christians,  who  were  weak  in  faith, 
and  still  held  to  the  ceremonial  distinction  between 
clean  and  unclean  meats,  were  grieved,  hurt,  or  led 
into  sin. 

Q.  39.  What  reproof  is  given  on  this  subject? 
verse  15. 

A.  The  apostle  reproves  those  who  were  strong 
in  faith,  for  using  their  Christian  liberty  unchar* 
itably ;  without  due  regard  to  the  law  of  love, 
which  requires  us  to  forbear  the  use  of  a  lawful  in* 
dulgence,  when  it  would  hurt  a  Christian  brother. 


LESSON  XXX  7. 


Q.  1.  What  precept  does  he  give?  verse  15. 
A.  This :  "  Destroy  not  him  with  thy  meat  fol 
whom  Christ  died." 

Q.  2.   What  is  the  import  of  the  precept  ?  v.  15. 


168  QUESTIONS  [chap.    XIV. 

A.  That  we  are  to  do  nothing  that  may  tend  to 
destroy  a  fellow  Christian. 

Q.  3.   What  motive  is  urged  ?  verse  15. 

A.  The  love  of  Christ  in  dying  for  sinners.  We 
should  imitate  this  love  and  do  nothing  to  counter- 
act the  design  of  Christ  in  dying  for  the  salvation 
of  sinful  men. 

Q.  4.  What  is  the  apostle's  meaning  in  the  six- 
teenth verse  P 

A.  He  means  that  we  should  so  use  our  Chris- 
tian liberty,  as  not  to  bring  a  reproach  on  our  reli- 
gion. 

Q.  5.  What  does  the  "  kingdom  of  God^^  signify 
in  the  17 th  verse  P 

A.  It  signifies  the  reign  of  Christ,  or  his  reli- 
gion. 

Q.  6.  In  what  does  it  consist?  verse  17. 

A.  "Not  in  meat  and  drink,  but  in  righteous- 
ness, peace  and  joy  in  the  Holy  Ghost." 

Q.  7.   Can  you  explain  that  answer  P  verse  17. 

A.  The  Christian  religion  is  concerned,  not  with 
giving  directions  about  distinctions  in  relation  to 
meat  and  drink,  but  in  requiring  righteousness, 
peace,  and  joy  in  the  Holy  Ghost. 

Q.  8.   Who  is  the  author  of  these  graces  P  v.  17. 

A.  The  Holy  Ghost.  Gal.  v.  22,  23. 

Q.  9.  What  renders  a  Christian  acceptable  to  God, 
and  approved  of  men  ?  verse  18. 

A.  The  exhibition  of  these  and  similar  graces, 
and  Christian  virtues. 

Q.  10.  After  ivhat  does  the  apostle  exhort  us  to 
follow  P  verse  19. 

A.  He  exhorts  us  to  "follow  after  the  things 
which  make  for  peace,  and  the  things  wherewith 
one  may  edify  another." 

Q.  11.   What  does  he  prohibit  P  verse  20. 

A.  "  For  meat  destroy  not  the  work  of  God." 

Q.  12.   Can  you  explain  this  prohibition  P  v.  20. 


LESS.    XXXV.]         ON    ROMANS.  169 

A.  It  means  that  we  ought  to  do  nothing  to  in- 
jure, or  to  destroy  a  Christian,  who  is  the  work  of 
God. 

Q.  13.  Are  all  ceremonial  distinctions  in  regard  to 
meat  and  drink  abolished?  verse  20. 

A.  They  are. 

Q.  14.  Could  not  then  a  Christian  at  Rome  freely 
eat  what  he  chose  without  doing  evil?  verse  20. 

A.  No ;  for,  by  offending  his  weak  fellow  Chris- 
tian, he  did  evil. 

Q.  1 5.  When  should  we  forbear  to  eat  fiesh^  or  to 
drink  wine?  verse  21. 

A.  When  by  eating  or  drinking,  a  brother  would 
stumble,  or  be  offended,  or  be  made  weak. 

Q.  16.  What  direction  does  the  apostle  give  to 
Christians  who  believed  all  meats  to  be  lawful?  v.  22. 

A.  To  use  the  liberty  it  gave  as  to  eating,  pri- 
vately and  cautiously,  so  as  not  to  offend  others. 

Q.  17.  Was  he  to  abandon  it,  and  believe  the  con- 
trary  ?  verse  22. 

A.  No;  it  was  founded  on  truth;  it  was  his 
duty  to  hold  it  fast.  He  might  even  endeavour,  in 
a  kind  and  cautious  way,  to  communicate  it  to 
others. 

Q.  18.  Whom  does  the  inspired  writer  pronounce 
blessed?  verse  22. 

A.  The  man  who  did  nothing  which  his  con- 
science condemned ;  who  used  no  indulgence  but 
what  he  believed  to  be  lawful. 

Q.  19.  What  does  the  apostle  say  of  the  Chris- 
tiayi  who  ate  what  he  doubted  to  be  lawful?  verse  23. 

A.  He  was  condemned;  he  sinned. 

Q.  20.  What  is  necessary  to  preserve  us  from  sin 
in  any  indulgence  we  take  ?  verse  23. 

A.  Faith;  we  must  believe  it  to  be  lawful. 

Q.  21.  Is  this  rule  extensive  ? 

A.  It  applies  to  all  that  we  do ;  for,  says  the 
apostle,  "whatsoever  is  not  of  faith  is  sin." 

P 


170  QUESTIONS  [chap.    XV. 

Q.  22.   What  do  we  learn  from  this  chapter  ? 

A.  We  may  learn  that  the  religion  of  Jesus 
Christ  is  a  religion  of  brotherly  love,  peace,  and 
concord. 

ROMANS    XV. 

Q.  23.   What  is  contained  in  this  chapter  ? 

A.  The  apostle  gives  more  practical  instruction, 
in  relation  to  the  intercourse  of  Christians  with 
each  other; — he  adduces  predictions  concerning 
the  calling  of  the  Gentiles; — he  speaks  of  his  min- 
istry to  the  Gentiles,  and  the  extent  of  his  labours; 
— he  declares  the  strong  desire  he  had  long  felt  to 
see  the  Roman  Christians  ; — and  promises  to  visit 
them,  after  having  performed  a  service  for  the  re- 
lief of  the  Jewish  Church,  if  such  should  be  the 
will  of  God. 

Q.  24.  What  is  the  duty  of  strong  Christians 
toward  their  weak  brethren  P  verse  1. 

A.  It  is  their  duty  to  bear  their  infirmities,  and 
not  to  please  themselves. 

Q.  25.  What  is  the  rule  to  direct  our  conduct  to- 
ward our  neighbour  P  verse  2. 

A.  We  are  to  endeavour  to  please  our  neigh- 
bour, for  his  spiritual  benefit. 

Q.  26.  How  is  this  duty  enforced?  verse  3. 

A.  By  the  example  of  Christ,  who  pleased  not 
himself. 

Q.  27.   Whom  did  Christ  seek  to  please?  v.  3. 

A.  His  Father. 

Q.  28.  How  is  this  fact  illustrated  verse  3. 

A.  By  quoting,  from  Psalm  Ixix.  9,  these  pro- 
phetic words:  "The  reproaches  of  them  that  re- 
proached thee  fell  on  me."  The  zeal  of  Christ  for 
his  Father's  glory  was  such,  that  he  repelled  dis- 
honour done  to  Him,  as  if  oflered  to  himself. 

Q.  29.  How  are  tve  to  regard  the  Old  Testament 
Scriptures  ?  verse  4. 


LESS.    XXXV.]  ON    ROMANS.  171 

A.  We  may  regard  the  whole  as  written  for  our 
instruction,  that  we,  through  the  patience  they 
teach,  and  the  comfort  they  inspire,  may  have 
hope. 

Q.  30.  Vihat,  then,  is  our  duty  in  regard  to  the 
Old  Testament  Scriptures  ?  verse  4, 

A.  To  read  and  study  every  part  of  them,  as  we 
have  ability  and  opportunity. 

Q.  31.  Why  is  God  characterized  as  the  God  of 
patience  and  consolation  in  the  5th  verse  ? 

A.  Because  he  is  the  source  of  patience  and 
consolation  to  his  people. 

Q.  32.  What  prayer  does  the  apostle  offer  up  for 
the  Roman  Christians  ?  verse  5. 

A.  That  God  would  "grant  them  to  be  like- 
minded  one  toward  another,  according  to  Christ 
Jesus." 

Q.  33.  What  is  the  meaning  of  this  phrase,  '^ac- 
cording to  Christ  Jesus." 

A.  It  means  according  to  the  will  and  example 
of  Christ. 

Q.  34.  What  would  result  from  this  sameness  of 
mind  one  toward  another  ?  verses  5,  6. 

A.  They  would  then,  "with  one  mind  and  one 
mouth,  glorify  God,  even  the  Father  of  our  Lord 
Jesus  Christ." 

Q.  35.  Huw  are  Christians  to  receive  one  another  ? 
verse  7. 

A.  They  are  to  receive  one  another,  "  as  Christ 
also  received  us ;"  in  the  same  kind  and  affection- 
ate manner,  and  with  a  view  to  the  same  end, 
"  the  glory  of  God." 

Q.  36.  Why  ivas  Christ  the  minister  of  the  cir- 
cumcision,  that  is,  of  the  Jews?  verse  8. 

A.  For  two  purposes. 

Q.  37.   What  was  the  first  P  verse  8. 

A.  Tha  first  was,  to  establish  the  truth  in  the 
fulfilment  of  the  promises  made  to  the  fathers. 


172  QUESTIONS  [chap.  XV. 

Q.  38.   What  was  the  second  purpo?e  ?  verse  9. 

A.  The  second  was,  to  bring  salvation  to  the 
Gentiles;  that  they  might  glorify  God,  for  his  un- 
expected and  unmerited  mercy. 

Q.  39.   Was  this  glorious  event  foretold  ?  v.  9 — 12. 

A.  It  was  clearly  foretold,  as  the  apostle  proves 
by  several  quotations  taken  from  the  writings  of 
Moses,  David,  and  Isaiah.  See  Psa.  xviii.  43,  49  ; 
Deut.  xxxii.  43;  Psa.  cxvii.  1 ;  Isa.  xi.  10. 

Q.  40.  What  prayer  does  Paul  offer  up,  for  the 
church  at  Rome,  in  the  13th  verse  P 

A.  He  prays,  that  "  the  God  of  hope  would  fill 
them  with  all  joy  and  peace  in  believing,  that 
they  might  abound  in  hope,  through  the  power  of 
the  Holy  Ghost." 

Q.  4 1 .  Why  is  God  here  addressed  as  the  God  of 
hope?  verse  13. 

A.  Because  he  has  laid  in  the  gospel  the  foun- 
dation for  a  believer's  hope,  and  because,  by  the 
Holy  Ghost,  he  works  it  in  the  believer's  heart. 

Q.  42.  Are  there  degrees  of  hope  P  verse  13. 

A.  There  are  various  degrees  of  this  grace; 
from  a  trembling  hope  to  a  full  assurance  of 
hope. 

Q.  43.   What  graces  accompany  hope?  verse  13. 

A.  Joy  and  peace. 

Q.  44.  Are  there  degrees  in  these  graces  ? 

A.  There  is  a  feeble  joy,  and  a  joy  unspeakable 
and  full  of  glory;  (1  Pet.  i.  8,)  there  is  a  gentle 
peace,  and  "  the  peace  of  God,  that  passeth  all 
understanding,  that  keeps  our  hearts  and  minds 
through  Christ  Jesus."  Phil.  iv.  7. 


LESSON  XXX vr. 

Q.  1.  Onwhat  grace  do  all  other  graces  depend  v.lZ. 


LESS.    XXXVI.]         ON    ROMANS.  173 

A.  On  the  grace  of  faith :  this  is  the  root  on 
which  all  others  grow  and  flourish. 

Q.  2.  How  may  Christians  at  once  do  their  duty 
and  promote  their  own  happiness? 

A.  By  striving  to  become  strong  in  faith,  that 
they  may  abound  in  hope,  and  be  filled  with  all 
joy  and  peace. 

Q.  3.  On  what  must  they  depend  for  success  in 
their  exertions  P  verse  13. 

A.  They  must  depend  on  the  gracious  and 
poweiful  influence  of  the  Holy  Spirit,  and  implore 
his  effectual  aid. 

Q.  4.  What  commendation  does  Paul  pass  on  the 
Roman  Christians  P  verse  14. 

A.  He  tells  them  he  was  persuaded,  that  they 
"were  full  of  goodness,  filled  with  all  knowledge, 
able  also  to  admonish  one  another." 

Q.  5.  Why  then  did  the  inspired  writer  send  this 
epistle  to  them  ?  verse  15. 

A.  They  were  not  perfect,  and  needed,  for  the 
correction  of  some  practical  errors  among  them, 
the  inspired  counsels  and  exhortations  of  an  apos- 
tle. 

Q.  6.  What  reason  does  Paul  assign  for  vxriting 
to  a  church  which  he  had  neither  founded  nor  seen  ? 
verses  15,  16. 

A.  He  assigns  as  a  reason,  that  he  was  appoint- 
ed, by  the  authority  and  grace  of  the  great  Head 
of  the  Church,  to  be  the  apostle  of  the  Gentiles. 

Q.  7.  What  farther  does  he  offer  to  render  his 
epistle  the  more  acceptable  and  successful?  verses 
17—20. 

A.  He  offers  the  great  extent  of  his  labours,  the 
numerous  and  mighty  miracles  he  had  wrought, 
by  the  power  of  the  Spirit  of  God;  and  the  re- 
markable success  that  had  attended  his  labours  in 
preaching  the  gospel. 

Q.  8.  Why  did  not  the  apostle  visit  Rome  before 
he  wrote  this  epistle  ?  verses  20 — 23. 


174  QUESTIONS  [chap.    XV. 

A.  He  had  laid  it  down  as  a  rule  for  himself,  not 
to  build  on  another  man's  foundation  ;  and,  there- 
fore, while  there  were  destitute  regions  unoccu- 
pied, where  he  might  preach  the  gospel  and  found 
churches,  he  could  not  visit  Rome,  where  a  church 
had  been  established  by  the  labours  of  others.  But 
the  case  being  altered,  and  having  fully  preached 
the  gospel  of  Christ  from  Jerusalem  round  about 
unto  Illyricum;  he  intended  to  gratify  the  desire  he 
had  fell  for  many  years,  to  go  to  Rome  also,  the 
Metropolis  of  the  world. 

Q.  9.  Whe/i  did  Paul  design  to  visit  Rome? 
verse  24. 

A.  He  informed  the  church  in  that  city,  that  he 
intended  to  preach  the  gospel  in  Spain ;  and  that 
it  was  his  purpose  to  visit  them,  in  his  way  to  that 
country. 

Q.  1 0.  What  prevented  the  apostle  going  immedi- 
ately to  Rome  ?  verses  25 — 28. 

A.  He  was  about  to  carry  to  Jerusalem  the 
charitable  collections  that  had  been  made  for  the 
poor  saints  in  that  city,  by  their  fellow  Christians 
in  Macedonia  and  Achaia. 

Q.  11.  How  were  Christians  in  those  countries 
debtors  to  those  of  Jerusalem  ?  verse  27. 

A.  The  gospel  had  been  first  preached  at  Jeru- 
salem, and  the  first  Christian  church  founded  there ; 
and  it  was  conveyed  by  Jewish  apostles  and 
preachers  to  the  Gentiles. 

Q.  12.  How  does  the  apostle  reason  from  these 
facts?  verse  27. 

A.  He  says,  "If  the  Gentiles  have  been  made 
partakers  of  their  spiritual  things,  their  duty  is 
also  to  minister  unto  them  in  carnal  things." 

Q.  13.  How  did  Paul  expect  to  come  to  the  Ro- 
man church  P  verse  29. 

A.  He  said,  "I  am  sure  that,  when  I  come,  I 
shall  come  in  the  fulness  of  the  blessing  of  the 
gospel  of  Christ." 


LESS.    XXXVI.]         ON    ROMANS.  175 

Q.  14.  What  did  Paul  beseech  the  church  of  Rome 
to  do  ?  verses  30—32. 

A.  He  besought  them  "  to  strive  together  with 
him  in  prayer  to  God  for  him  ;"  that  he  might  be 
delivered  from  unbelievers  in  Judea;  that  his  ser- 
vice for  Jerusalem  might  be  accepted  of  the  saints; 
and  that  he  might  come  to  Rome  with  joy  by  the 
will  of  God,  and  might  with  the  church  there  be 
refreshed. 

Q.  15.   Why  was  Paul  so  anxious  mi  this  matter? 

A.  Because  he  knew  that  he  was  hated  by  the 
Jews,  v/ho  regarded  him  as  the  worst  enemy  to 
their  religion. 

Q.  16.   Was  he  the  enemy  of  the  Jewish  religion? 

A.  He  was  not ;  he  was  the  firm  friend  of  truth. 

Q.  17.  Why  did  the  Jews  cherish  such  an  implac- 
able enmity  against  him  ? 

A.  Because  he  was  so  active,  zealous,  and  suc- 
cessful in  preaching  the  gospel;  and  in  showing 
that  all  the  Mosaic  ceremonies  were  fulfilled  by 
the  mission,  life  and  death  of  the  Lord  Jesus 
Christ. 

Q.  18-  What  blessing  did  Paul  pronounce  on  the 
Roman  Christians?  verse  33. 

A.  It  is  found  in  these  words:  "Now  the  God 
of  peace  be  with  you  all.  Amen." 

Q.  19.  What  do  you  think  of  this  blessing? 
verse  33. 

A.  It  is  a  rich  and  precious  blessing;  compre- 
hending peace  with  God,  peace  of  conscience, 
peace  of  mind,  and  peace  with  others. 

Q.  20.  W  hat  practical  lesson  may  be  derived  front 
this  chapter? 

A.  We  may  learn,  that  Christianity  is  a  religion 
of  benevolence  and  self-denial,  of  peace  and  con- 
cord, of  hope  and  joy. 

ROMANS    XVI. 

Q.  21.   What  is  contained  in  this  chapter  ? 


176  QUESTIONS  [chap.    XVI. 

A.  It  forms  the  conclusion  of  the  epistle,  and  is 
full  of  greeting's  and  salutations,  and  furnishes  an 
important  direction  in  regard  to  fomenters  of  divi- 
sions among  Christians. 

Q.  22.  Whom  does  the  apostle  commend  to  the 
church  at  Rome  P  verse  1. 

A.  Phebe.  . 

Q.  23.   Who  was  she  ?  verse  1. 

A.  The  apostle  calls  her  his  sister,  and  a  servant 
of  the  Church  at  Cenchrea. 

Q.  24.  What  service  did  Phebe  perform  in  the 
church  at  Cenchrea  P  verse  1. 

A.  We  are  not  informed.  She  may  have  min- 
istered to  the  wants  of  poor  saints. 

Q.  25.   Whe?-e  was  Cenchrea  ? 

A.  It  was  the  sea-port  of  Corinth. 

Q.  26.  What  did  the  apostle  request  for  her? 
verse  2. 

A.  That  she  should  be  received  as  a  Christian 
woman,  and  aided  in  any  business  in  which  she 
might  need  assistance. 

Q.  27.  How  did  he  enforce  this  request  ?  verse  2. 

A.  By  informing  the  Romans  that  she  had  suc- 
coured many  and  himself  too. 

Q.  28.  What  commendation  does  Paul  pass  on 
Priscilla  and  Aquila?  verses  3,  4. 

A.  He  calls  them  his  helpers  in  Christ  Jesus, 
who  had  jeoparded  their  lives  to  save  his  life. 

Q.  29.  What  was  the  effect  of  this  Christian 
magnanimity?  verse  4. 

A.  'J'hey  had  inquired  a  claim  to,  and  obtained, 
the  gratitude  of  the  great  apostle,  and  the  gratitude 
of  all  the  churches  of  the  Gentiles. 

Q.  30.  Had  they  a  church  in  their  house  ?  v.  5. 

A.  They  had;  for  the  apostle  sent  his  saluta- 
tions to  it. 

Q.  31.  What  inference  can  yott  draw  from  this 
fact  ? 


LESS.    XXXVII.]         ON    R0.>^A^'3.  177 

A.  We  may  infer  that  a  church  may  be  very 
few  in  number;  for  its  members  may  be  accom- 
modated in  a  private  house. 


LESSON  XXXVII. 

Q.  1.  What  is  said  of  Epenetus  ?  verse  5. 

A.  He  was  well  beloved  of  Paul,  and  the  first 
convert  to  Christianity  in  Achaia. 

Q.  2.  How  is  Mary  noticed?  verse  6. 

A.  Honourably :  for  she  bestowed  much  labour 
on  the  apostle. 

Q.  3.  What  is  said  of  Andronicus  and  Junta  ? 
verse  7. 

A.  The  apostle  calls  them  his  kinsmen  and  fel- 
low-prisoners ;  says  they  were  of  note  among  the 
apostles,  and  were  Christians  before  him. 

Q.  4,   Were  they  apostles  ?  verse  7. 

A.  They  were  not  apostles,  but  Christians  known 
to  the  apostles  and  highly  esteemed  by  them. 

Q.  5.   What  is  said  of  Apelles  ?  verse  10. 

A.  That  he  was  approved  in  Christ. 

Q.  6.   What  does  that  mean?  verse  10. 

A.  That  he  had,  by  his  conduct,  given  ample 
proof  of  his  union  to  Christ,  and  of  his  having  im- 
bibed his  spirit;  or,  in  other  words,  that  he  was  a 
sincere  and  exemplary  Christian. 

Q.  7.   What  is  said  of  Per  sis  ?  verse  12. 

A.  That  she  "  laboured  much  in  the  Lord." 

Q.  8.   What  is  the  meaning  of  the  phrase?  v.  12. 

A.  It  signifies  that  she  laboured  as  a  faithful  and 
devoted  Christian ;  by  the  grace  of  Christ,  and  to 
the  glory  of  her  Lord. 

Q.  9.  Does  Paid,  when  he  calls  the  mother  of  Ru- 
fus  Ids  mother,  really  mean  that  she  was  his  natural 
mother?  verse  13. 

12 


178  auESTioNs  [chap.  XVI. 

A.  No;  he  means  only  that  she  had  acted  as  a 
mother  toward  him,  and  he  wished  to  honour  her 
as  such. 

Q.  10.  How  does  the  apostle  direct  the  Romans  to 
salute  one  another  ?  verse  16. 

A.  With  a  holy  kiss. 

Q.  11.  Was  such  a  mode  of  salutation  customary 
in  primitive  times  ? 

A.  It  was  ;  but  afterwards  it  was,  on  account  of 
its  abuse,  or  its  being  the  occasion  of  scandal,  laid 
aside. 

Q.  12.  How  did  the  apostle  direct  the  Romans  to 
treat  those  who  caused  divisions  and  offences  P  v.  17. 

A.  He  directed  them  to  mark  such  evil  men,  and 
carefully  to  avoid  them. 

Q.  13.   Whom  did  they  deceive  P  verse  18. 

A.  The  simple ;  persons  well  disposed,  but  not 
well  informed,  nor  firmly  established  in  the  truth. 

Q.  14.  How  did  they  deceive  such  persoiis  ?  v.  18. 

A.  By  affectionate  addresses,  and  fair,  plausible 
speeches,  contrary  to  sound  doctrine. 

Q.  1.5.    What  object  had  these  deceivers?  verse  18. 

A.  Not  the  honour  of  Jesus  Christ,  nor  the  pro- 
motion of  his  cause;  but  their  own  advantage,  the 
gratification  of  their  appetites,  and  to  secure  an 
easy  living. 

Q.  16.  Why  was  the  obedience  of  the  Romans  to 
the  gospel,  so  extensively  known?  verse  19. 

A.  Two  causes  operated  to  spread  it  abroad 
over  the  world :  one,  their  residence  in  the  capital 
of  the  Roman  empire;  the  other,  their  sincere  and 
devoted  attachment  to  the  gospel  of  Jesus  Christ. 

Q.  17.  Did  Paul  rejoice  in  this  fact  ?  verse  19. 

A.  He  did. 

Q.  18.  What  was  his  wish  for  the  Roman  Chris- 
tians? verse  19. 

A.  He  desired  their  perfection.  He  wished  they 
might  be  wise  unto  that  which  is  good,  and  simple 


LESS.    XXXVII.]      ON    KOMANS.  179 

concei'Qing  evil;  neither  to  do  evil,  nor  to  be  ac- 
quainted with  it. 

Q.  1 9.  What  comfortable  assurance  did  he  give  to 
the  Romans?  verse  20. 

A.  He  assured  them  that  "  the  God  of  peace 
would  bruise  Satan  shortly  under  their  feet." 

Q.  20.    What  blessing  did  he  pronounce  ?  v.  20. 

A.  "The  grace  of  our  Lord  Jesus  Christ  be  with 
you.     Amen." 

Q.  21.    Viho  vjrote  this  epistle  P  verse  23. 

A.  Tertius. 

Q.  22.  But  who  dictated  it  ? 

A.  The  great  apostle  Paul ;  he  dictated  it,  under 
the  plenary  inspiration  of  the  Holy  Spirit. 

Q.  23.  What  is  the  meaning  of  the  words,  "  sa- 
lute,''^ and  '■^ greet"  which  occur  so  often  in  this 
chapter  ? 

A.  They  are  nearly  synonymous,  and  denote 
the  expression  of  kind  regards,  brotherly  affection. 

Q.  24.   What  blessing  is  repeated?  verse  24. 

A.  "  The  grace  of  our  Lord  Jesus  Christ  be  with 
you  all.  Amen." 

Q.  25.   Can  a  richer  blessing  be  pronounced  ? 

A,  No;  it  is  comprehensive  of  all  blessings. 

Q.  25.  What  mystery  was  kept  secret  since  the 
world  began  ?  verse  25. 

A.  The  unveiled  gospel,  the  full  development  of 
the  plan  of  salvation,  and  the  admission  of  the 
Gentiles  to  equal  privileges  with  the  Jews. 

Q.  27.  Were  there  no  intimations  of  this  mystery 
before  the  adoent  of  Christ?  verse  26. 

A.  Intimations  of  it  had  been  given  by  the  pro- 
phets ;  but  they  were  not  understood. 

Q,  28.  How  was  it  made  manifest?  v.  25,  26. 

A.  By  the  preaching  of  the  gospel,  which  ex- 
plained the  ancient  predictions  of  the  prophets, 
and  contained  a  clear  revelation  and  full  develop- 
ment of  this  gracious  and  glorious  mystery. 


180    QUESTIONS  ON  THE  ROMANS.  [cHAP.  XVI. 

Q.  29.  By  whose  authority  was  it  made  known  ? 
verse  26. 

A.  By  "the  commandment  of  the  everlasting 
God." 

Q.  30.  To  what  extent,  and  for  what  purpose,  was 
it  made  known  ?  verse  26. 

A.  To  all  nations,  that  they  might  yield  the  obe- 
dience of  faith ;  that  hearing  this  mystery  of  love, 
mercy  and  grace,  they  might  believe  and  live  for 
ever. 

Q.  31.  How  are  Christians  established  in  the  faith 
according  to  the  gospel?  verse  25. 

A.  By  the  mighty  power  and  controlling  grace 
of  Almighty  God. 

Q.  32.   What  then  are  we  to  do  ? 

A.  We  are  to  supplicate  the  grace  of  God,  that 
we  may  be  established  in  the  faith  and  in  the  obe- 
dience of  the  gospel. 

Q.  33.  How  is  this  epistle  closed?  verse  27. 

A.  By  a  devout  ascription  of  praise  to  God. 

Q.  34.  What  should  be  our  feelings  after  having 
read  and  studied  this  invaluable  and  glorious  epistle 
of  the  great  apostle  of  the  Gentiles  ? 

A.  Filled  with  gratitude  for  it,  and  admiring  the 
wonderful  love  of  God  and  the  astonishing  grace 
of  his  Son  our  Saviour,  we  should  exclaim  in  the 
words  of  the  inspired  writer:  "To  God  only  wise, 
be  glory  through  Jesus  Christ  for  ever.  Amen." 


THE    END. 


BS2665.8.J331847 

An  exposition  of  a  portion  of  the 

,i:::«^rr?-,og.ca.Se.,^.,_SpeerL,brary 


1    1012  00069  9167 


